(based on Sa_yan.a
and Wilson)

1.001.01
I glorify Agni, the high priest of the sacrifice, the divine, the ministrant,
who presents the oblation (to the gods), and is the possessor of great
wealth. [Agni = purohita, the priest who superintends family rites; or,
he is one of the sacred fires in which oblations are first (pura) offered
(hita); deva: a god, the bright, shining, radiant; fr. div, to shine; or,
one who abides in the sky or heaven (dyusha_na); or, liberal, donor (in
the sense of giving); r.tvij = a ministering priest, he is also the hota_
(Aitareya Bra_hman.a 3.14), the priest who presents the oblation or who
invokes or summons the deities to the ceremony; fr. hu, to sacrifice; or,
fr. hve, to call; ratnadha_tama: lit. holder of jewels; ratna = wealth
in general; figurately, reward of religious rites].

1.001.02
May that Agni who is to be celebrated by both ancient and modern sages
conduct the gods hither. [pu_rva and nu_tana, former and recent are terms
appled to r.s.is or sages; former r.s.is are: Bhr.gu, An:giras; they are
also termed praja_patis (Vis.n.u Pura_n.a)]

1.001.04
Agni, the unobstructed sacrifice of which you are on every side the protector,
assuredly reaches the gods. [Adhvaram yajn~m, free from injury or interruption;
'on every side': fires at a sacrifice are lighted at four cardinal points:
a_havani_ya, ma_ja_li_ya, ga_rhapatya and agni_dhri_ya].

1.001.05
May Agni, the presenter of oblations, the attainer of knowledge, he who
is true, renowned, and divine, come hither with the gods. [kavi-kratu:
one by whom either knowledge or religious acts (kratu) are acquired or
performed (kra_nta); a synonym of Agni].

1.001.06
Whatever good you may, Agni, bestow upon the giver (of the oblation), that
verily, An:giras shall revert to you. [An:giras = an:ga_ra, a live coal
(Nirukta 3.17); 'the coals became the An:girasas', ye an:ga_ra_h a_sanste
an:giraso abhavan (Aitareya Bra_hman.a 3.34); the legend: (Maha_bha_rata,
Vanaparvan, Vol. II) Ma_rkand.eya tells Yudhis.t.hira, when the latter
asks, "How is it that while Agni, went too the forest and ceased his functions;
yet, An:giras became Agni to convey the oblations to gods? How is it that
Agni, who is one, becomes many?" Agni, says Ma_rkan.d.eya, engaged in penance
and relinquished his duties; Muni An:giras took upon himself the office
of Agni. When he prevailed upon Agni to resume his office, the latter became
his son; his descendants, the An:girasas, therefore are also the descendants
of Agni, or so many Agnis, or fires. The fires are enumerated at length,
explained as personification of light, of luminous bodies, of divisions
of time, of celestial phenomena, and fires adapted to peculiar occasions
(full-moon, changes in phases of moon or to particular rites, as'vamedha,
ra_jasu_ya, pa_ka yajn~as (sacrifices with food), obsequial and funeral
fires, expiatory fires). A further legend is told: First Agni is called
Saha, who hid himself in the ocean to avoid the approach of Niyata, the
son of Bharata, the fire of the funeral pile. The text says, 'through fear';
Sa_yan.a adds: either through fear of being rendered impure by his contact,
or being ashamed of his relationship, Niyata being his own grandson. When
gods came looking for Agni, the latter designated as his substitute, Atharvan,
also called An:giras].

1.002.03
Va_yu, your approving speech comes to the giver (of the libation), and
to many (others who invite you) to drink of the Soma juice. [Your approving
speech: va_yu is supposed to say: 'I will drink the libation'].

1.002.07
I invoke Mitra, of pure vigour, and Varun.a, the devourer of foes; the
joint accomplishers of the act bestowing water (on the earth). [Mitra =
the Sun; Varun.a = the regent of the waters; both are among the twelve
A_dityas; Mitra presides over day, Varun.a presides over night; dhiyam
ghr.ta_ci_m sa_dhanta_: dhi, an act; ghr.ta_ci_m, water-shedding].

1.003.03
As'vins, destroyers of foes, exempt from untruth, leaders in the van of
heroes, come to the mixed libations sprinkled on the lopped sacred grass.
[darsa = destroyers of foes or diseases; 'as'vinau vai deva_na_m bhis.ajau--iti
sruteh', the two as'vins are verily the physicians of the gods, according
to the Veda. rudra-vartani: rudra, fr. rud, weeping; yad arodi_t tad rudrasya
rudratvam: in as much as he wept, thence came the property or function
of rudra (Taittiri_ya Sam.hita_ 1.5.1.1); hence, Rudra = heroes, they who
make their enemies weep; vartani = a road or way; in this hymn, it is the
front of the way, the van; hence rudra, heroes are in the van of warriors.
vr.ktabarhis.ah: kus'a grass has the roots cut off and is spread on the
vedi_ (altar) and upon it is added the libation of Soma, or oblation of
clarified butter, poured; it is also a seat for the deity or deities invoked
to the sacrifice].

1.003.07
Universal Gods, protectors and supporters of men, bestowers (of rewards)
come to the libation of the worshipper. [vis'vedevas = divinities in general;
sometimes, they are a class connected with the elements].

1.003.09
May the universal Gods, who are exempt from decay, omniscient, devoid of
malice, and bearers of (riches), accept the sacrifice. [ehima_ya_sah: those
who have obtained knowledge universally, sarvatah vya_ptaprajn~ah; or,
the term may refer to a legend: vis'vedevas addressed Agni, Saucika, who
had gone into the water, saying ehi, come, ma_ ya_sih, do not go away;
hence they got the appellation, ehima_ya_sah].

1.004.07
Offer to Indra, the pervader (of every rite of libation), the juice that
is present (at the three ceremonies), the grace of the sacrifice, the exhilarator
of mankind, the perfecter of the act, the favourite of (that Indra) who
gives happiness (to the offerer). [Epithets of Soma: karman.i pra_nuvantam,
the perfecter of the acts (patayantam = causing to fall); mandayatsakham,
friend of the delighter].

1.004.08
Having drunk, S'atakratu, of this (Soma juice), you became the slayer of
the Vr.tras; you defend the warrior in battle. [S'atakratu = Indra, connected
with a hundred (many) acts, religious rites, bahu-karma-yukta, either as
the performer of rites, or the object of the rites; or, alternatively,
'endowed with great wisdom'; kratu = karma, act or prajn~a, knowledge;
vr.tra_n.a_m = enemies of whom the asura, Vr.tra was the chief].

1.005.06
Your, Indra, performer of good works, has suddenly become of augmented
vigour for the sake of drinking the libation, and (maintaining) seniority
(among the gods). [jayis.t.hyam = fr. yes.t.ha, eldest, oldest, best or
chiefest].

1.005.08
The chants (of the Soma) have magnified you, S'atakratu, the hymns (of
the R.k) have magnified you; may our praises magnify you. [stoma_h, praises
of the singers of the Sa_ma (Sa_maga_na_m sytotra_n.i); uktha_, hymns of
the reciters of bahvr.c (bahvr.ca_na_m s'astra_n.i)].

1.006.02
They (the charioteers) harness to his car his two desirable coursers, placed
on either hand, bay coloured, high-spirited, chief-bearing. [Horses of
Indra are called hari (Nirukta 1.15.1), perhaps, of yellow colour; s'on.a_
= crimson colour; vipaks.asa_ = harnessed on different sides (of the chariot
or pole (?)].

1.006.03
Mortals, you owe your (daily) birth (to such an Indra), who with the rays
of the morning gives sense to the senseless, and to the formless form.
[Indra is identified with the sun; marya_h = mortals (pl.); aja_yatha_h
- 2nd pers. sg. 1st preterite; an instance of Vedic license; marya_h =
marya (sg.)]

1.006.04
Thereafter verily those who bear names invoked in holy rites (the Maruts)
having seen the rain (about to be engendered), instigated him to resume
his embryo condition (in the clouds). [Maruts are aded. Winds drive Indra
(firmament) to aggregae clouds, rain collects in their womb].

1.006.05
Associated with the conveying Maruts, the traversers of places difficult
of access, your Indra, have discovered the cows hidden in the cave. [Legend:
asuras (pan.is) stole cows of gods (or an:girasas) and hid them in a cave.
Indra discovered them with the help of Sarama_].

1.006.07
May you be seen, Maruts, accompanied by the undaunted Indra; (both) rejoicing,
and of equal splendour. [Legend: battle between Indra and Vr.tra: Indra
is aided by the gods who were driven away by Vr.tra's dogs; Indra, to obtain
superiority, summoned the Maruts to help him].

1.006.10
We invoke, Indra, whether he come from this earthly region, or from the
heaven above, or from the vast firmament; that he may give (us) wealth.
[Either the pr.thivi_-loka or the dyu-loka (heaven); antariks.a-loka =
sphere of the firmament (space between the earth and heaven, perhaps =
vyoman or a_ka_s'a, sky or atmosphere)(Manu, I.13)].

1.007.01
The chanters (of the Soma) extol Indra with songs, the reciters of the
R.k with prayers, the priests of the Yajus., with texts. [ga_thina = singers;
gi_yama_nasa_ma-yukta_ udga_ta_rah, the udgata_s with sa_mas to be chanted;
br.hat = br.hata_, songs, with the br.hat-sa_ma; arkinah arkebhih = those
of the R.gveda, with hymns; arka = mantra, prayer; va_n.i_h = va_n.i_bhih,
with texts or words (a reference, perhaps either to the singers or the
reciters of the prayers, perhaps to the texts of the yajus].

1.007.02
Indra, the blender of all things, comes verily with his steeds that are
harnessed at his word; Indra, the richly-decorated, the wielder of the
thunderbolt. [Richly-decorated: hiran.yaya = lit. golden, or made of gold].

1.007.03
Indra, to render all things visible, elevated the sun in the sky, and charged
the cloud with (abundant) waters. [Vr.tra envelopes the world in darkness;
to remove darkness, Indra elevated the sun (a_-rohayat = stha_pitava_n,
placed) in the dyu-loka (heaven)].

#NÔ/
vaje?;u nae =v s/hö?àxne;u c ,%/¢
%/¢ai-?r£ ^/iti->? . 1-007-04

1.007.04
Invincible Indra, protect us in battles abounding in spoil, with insuperable
defences.

1.007.08
The shedder of rain, the mighty lord, the always compliant, invests men
with his strength, as a bull (defends) a herd of kine.

y @k?z! c;R[I/na<
vsU?nam! #r/Jyit? ,#NÔ>/
pÂ? i]tI/nam! . 1-007-09

1.007.09
Indra, who alone rules over men, over riches, and over the five (classes)
of the dwellers on earth. [pan~ca ks.iti_na_m = over the five men or classes
of men; i.e. those who are fit for habitations (niva_sa_rha_na_m)].

1.008.02
By which we may repel our enemies, whether (encountering them) hand to
hand, or on horse-back; ever protected by you. (mus.t.ihatyaya_ = mus.t.ipraha_ren.a)
= lit. by striking with the fist; on horseback = with a horse (a reference
to infantry and cavalry)].

1.008.07
The belly of Indra, which quaffs the Soma juice abundantly, swells like
the ocean, (and is ever) moist, like the ample fluids of the palate. [urvi_na_po
na ka_kudah: ka_kuda = ka_kud, the pinnacle of a mountain; the rendering:
'like the abundant waters (or torrents) from the mountain-tops'].

1.008.10
Verily his chanted and recited praises are to be desired and repeated to
Indra, that he may drink the Soma juice. [stoma = chanted praises: sa_masa_dhyam
stotram, praise to be accomplished by the Sa_maveda; uktha = recited praises:
r.k-sa_dhyam s'astram, the unsung praise to be accomplished by the r.ca_.
s'astram = a hymn not sung: s'astram apragi_ta-mantrastotram. The repetition
of the s'astram is done by hota_ (hotuh-karma); suti and stoma are sanitam
stotram, sung or chanted hymn. Thus, s'astra = hymn recited (audibly, or
inaudibly); stoma = hymn sung].

1.009.03
Indra with the handsome chin, be pleased with these animating praises;
do your, who are to be reverenced by all mankind, (come) to these rites
(with the gods). [su-s'ipra = s'ipra, lower law or the nose; thus, handsome-nosed;
vis'vacars.an.e = lit. oh! you who are all men: sarva-manus.ya-yukta, who
are joined with all men; further qualified: sarvair yajama_naih pu_jyah,
to be worshipped by all institutors of sacrifices].

1.009.08
Indra, grant us great renown and wealth acquired in a thousand ways, and
those (articles) of food (which are brought from the field) in carts. [The
text has, 'those car-having viands: ta_ rathini_r-is.ah; this is explained
as those articles of food which are conveyed in cars, carts or wagons,
from the site of their production, such as rice, barley and other types
of grain].

1.009.09
We invoke for the preservation of our property, Indra, the lord of wealth,
the object of sacred verses, the repairer (to the place of sacrifice),
praising him with our praises. [ganta_ram = he goes; i.e. ya_gades'e gamana_s'i_lam,
he is accustomed to go the chamber which is apporpriated to sacrifices].

1.010.01
The chanters (of the Soma) hymn you, S'atakratu; the reciters of the R.k
praise you, who are worthy of praise; the Bra-hman.as raise you aloft,
like a bamboo pole. [ga_yatrin.ah = lit. those who use ga_yatri_ metre:
udga_ta_, chanter of Sa_ma hymns; arkin.ah = reciters of the r.ca_: hota_;
bra_man.ah = brahma_ of a sacrifice, a priest so denominated and other
bra_hman.as (or, utterers of prayer. tva_ va"m.s'am iva udyemire, they
have raised you like a bamboo (vam.s'o vanas'ayo bhavati vanana_cchru_yata
iti va_ (Nirukta. 5.5); they have elevated Indra, as tumblers raise a bamboo
pole, on the summit of which they balance themselves; vam.s'a = family
(i.e. as ambitious persons raise their family to consequence)].

1.010.02
Indra, the showever (of blessings), knows the object (of his worshipper),
who has performed many acts of worship (with the Soma gathered) on the
ridges of the mountain, and (therefore) comes with the troop (of Maruts).
[yat sa_noh sa_num a_ruhat, mounting from ridge to ridge: this is said
of the yajama_na, who goes to the mountain to gather soma for bruising,
or fuel for the fire, or other articles required for the ceremony].

1.010.05
The hymn, the cause of increase, is to be repeated to Indra, the repeller
of many foes, that S'akra may speak (with kindness) to our sons and to
our friends. [s'akra = Indra, the powerful; fr. s'ak = to be able].

1.010.07
Indra, by you is food (rendered) everywhere abundant, easy of attainment,
and assuredly perfect; wielder of the thunderbolt, set open the cow-pastures,
and provide (ample) wealth. [Lit. Indra, as the sender of rain, should
fertilize the fields, and by providing abundant pasturage, enable the cattle
to yield store of milk].

1.010.11
Come quickly, Indra, sone of Kus'ika, delighted drink the libation; prolong
the life that merits commendation; make me, who am a R.s.i abundantly endowed
(with possessions). [Vis'va_mitra, the sage, is the son of Kus'ika; legend:
Kus'ika, the son of Is.irathi, was desirous of a son equal to Indra; he
did penance and Indra was born as the son of Ga_thi (Ga_dhi) (Anukraman.ika_
3.1): kus'ikastvais.i_rathirindratulyam putramicchan brahmacarya caca_ra;
tasyendra eva ga_thi_ putro jajn~e].

1.011.01
All our praises magnify Indra, expansive as the ocean, the most valiant
of warriors who fight in chariots, the lord of food, the protector of the
virtuous.[samudra
vyacasam = samudra vad vya_tavantam, spreading or pervading like the ocean;
Indra, as the firmament is universally diffused].

1.011.04
Indra was born the destroyer of cities, ever young, ever wise, of unbounded
strength, the sustainer of all pious acts, the wielder of the thunderbolt,
the many-praised. [Text: pura_m bhinduh, breaker of cities; added: asura_n.a_m
(asuras)].

1.011.05
Your, wielder of the thunderbolt, did open the cave of Vala, who had there
concealed the cattle; and the gods whom he had oppressed, no longer feared
when they had obtained you (for their ally). [Vala was an asura; he stole
the cows of the gods and hid them in a cave; Indra recovered the cattle
after surrounding the cave with his army. Pan.is, also cow-stealers, werre
the soldiers of Vala (Anukraman.ika_)].

1.011.06
(Attracted) by your bounties, I again come, Hero, to you, celebrating (your
liberality) while offering this libation; the performers of the rite approach
you, who are worthy of praise, for they have known your (munificence).

1.011.07
Your slewest, Indra, by stratagems, the wily S'us.n.a; the wise have known
of this your (greatness); bestow upon them (abundant) food. [S'us.n.a is
an asura slain by Indra. S'us.n.a = dryer up; bhuta_na_m s'os.an.a-hetum,
the cause of the drying or withering of beings: heat or draught; Indra,
as the rain puts an end to this; indrah s'us.n.um jagha_na (Nirukta. 3.11)].

1.012.01
We select Agni, the messenger of the gods, their invoker, the possessor
of all riches, the perfecter of this rite. [Us.anas, son of Kavi, is the
messenger of the asuras: agnir deva_na_m du_ta a_si_d; us.ana_h ka_vya
asura_n.a_m (Taittiri_ya Sam.hita_ 2.5.8.5)].

1.012.03
Agni, generated (by attrition), bring hither the gods to the clipped sacred
grass; you are their invoker for us, and are to be adored. [jajn~a_nah
= being born, i.e. produced by the friction of two pieces of wood].

1.012.06
Agni, the ever young and wise, the guardian of the dwelling (of the sacrificer),
the bearer of offerings, whose mouth is (the vehicle) of oblations, is
kindled by Agni. [gr.hapati: pati = pa_laka, cherisher, protector; hence,
Agni is portrayed here as the protector of the house of the yajama_na;
kindled by fire: oblation is poured into a_havani_ya fire, which can be
taken from the household fire or produced by churning with sticks].

1.013.02
Wise (Agni) who are Tanu_napa_t (= devourer of clarified butter), present
this day our well-favoured sacrifice to the gods for their food. [Tanu_napa_t,
deourer of clarified butter (tanu_napa); alternatively, tanu = own substance,
or fuel, i.e. consumer of its own substance; napa_t = tanaya, son or offspring;
alternatively, napa_t = who does not preserve, who destroys].

1.013.04
Agni, (who are) I_l.ita (= worshipped), bring hither the gods in an easy-moving
chariot, for you are the invoker instituted by men. [I_l.ita, stutah, the
worshipped; fr. i_l.a, to adore, to praise].

1.013.05
Strew, learned priests, the sacred grass, well bound together (in bundles),
and sprinkled with clarified butter, the semblance of ambrosia. [Barhis
is an appellative of Agni; amr.ta-sama_nasya ghr.tasya or maran.a-rahitasya
barhirna_makasya, agneh:amr.ta (clarified butter sprinkled on grass) has
the appearance of ambrosia; or agni is immortal].

1.013.06
Let the bright doors, the augmenters of sacrifice, (hitherto) unentered,
be set open, for certainly today is the sacrifice to be made. [Doors: agnivis'es.amu_rtayah,
personifications of agni].

1.013.07
I invoke the lovely night and dawn to sit upon the sacred grass, at this
our sacrifice. [naktam = night; us.as = dawn; they denote two forms of
fire, presiding over theose seasons: tat-ka_la_bhima_nivahnimu_rtidvaye].

1.013.08
I call the two eloquent divine and sage invokers (of the gods), that they
may celebrate this our sacrifice. [Two agnis: daivyau hota_rau pracetasau,
two divine invokers (pracetasas), who are sages (kavi)].

1.013.09
May the three undecaying goddesses, givers of delight, Il.a_, Sarasvati_,
and Mahi_ (= Bha_rati_), sit down upon the sacred grass. [Mahi = Bha_rati;
Il.a_, Sarasvati_, Bha_rati_ are personifications of agni: agnimu_rtayah;
they are also three personified flames of fire. As goddesses, Il.a_ = earth
(bride of Vis.n.u); Sarasvati_ = goddess of eloquence (wife of Brahma_);
Bharati_ = speech (wife of Bharata, an A_ditya)].

1.0113.10
I invoke the chief and multiform Tvas.t.r. (= Vis'vakarma_); may he be
solely ours. [Tvas.t.a_ = Vis'vakarma_, artificer of the gods, the fabricator
of the original sacrificial vase or ladle. tvas.t.a_ vai pas'u_na_m mithuna_na_m
ru_kakr.t---iti s'ruteh (Taittiri_ya.Sam.hita_ 6.1.8.5): Tvas.t.a_ forms
in animals in pairs; he is also an A_ditya; here he is an Agni: Tvas.tr.-na_makam
agnim].

1.013.12
Perform the sacrifice conveyed through Sva_ha_ (= an exclamation used in
pouring the oblation on the fire) to Indra, in the house of the worshipper;
therefore I call the gods hither. [sva_ha_ = an exclamation used in pouring
the oblation on the fire, also identified with Agni. Sva_ha_ is called
the daughter of Br.haspati, son of An:giras (Maha_bha_rata); she is also
the daughter of Daks.a and wife of Agni].

1.014.06
Let the coursers who convey you, glossy-backed, and harnessed at will,
bring the gods to drink the Soma juice. [ghr.ta pr.s.t.ha_h, their backs
shining with or from clarified butter or ghee (which is the feed for the
horses)].

1.014.10
With all the gods, with Indra, Va_yu and the glories (rays) of Mitra (=
various forms of Mitra), drink, Agni the sweet Soma juice. [mitrasya dha_mabhih,
with the rays or various forms of Mitra].

1.014.12
Yoke, divine Agni, your fleet and powerful mares, Rohits (ta_bhih vad.ava_bhih
= mares; rohit= red) to your chariott and by them hither bring the gods.
[Rohita, is the name of the horse of Agni].

1.015.03
Nes.t.a_ (= Tvas.t.a_), with your spouse, commend our sacrifice to the
gods; drink with R.tu, for you are possessed of riches. [Tvas.t.a_ assumes
the functions of Nes.t.r. as the priest at a sacrifice].

1.015.05
Drink the Soma juice, Indra from the precious vase of the Bra_hman.a (
= Bra_hmanical wealth) after R.tu, for whom your friendship is uninterrupted.
bra_hman.a_d-ra_dhasah = lit. from bra_hmanical wealth; explained as a
costly or wealthy vessel: dhanabhu_ta_t pa_tra_t; bra_hman.a_d = bra_hman.a_ccham.si,
one of the sixteen priests employed in sacrifices, who perhaps holds some
ladle or vase in which the offering is presented: tasya sambandhyucchis.t.as
camasah, the relation is the ladle that has the leavings].

yu/v<
d]<? x&tìt/ imÇa?vé[ Ë/¦-?m! ,\/tuna?
y/}m! Aa?zawe . 1-015-06

1.015.06
Mitra and Varun.a, propitious to pious acts, be present with R.tu at our
sacrifice, efficacious and undisturbed (by foes).

1.015.07
(The priests) desirous of wealth, holding stones in their hands, praise
the divine (Agni) Dravin.odas (= Agni, donor of wealth), both in the primary
(e.g. Agnis.t.oma) and subsidiary (e.g. Ukthya) sacrifices. [gra_va-hasta_sah,
having stones in their hands, with which to bruise Soma. Gra_va-va_n is
one of the 16 priests. Dravin.odas is an appellative of Agni; donor (das)
of wealth, or of strength, dravin.a; adhvara is said to be the primary
or essential ceremony, prakr.ti-ru_pa, e.g. agnis.t.oma; yajn~a related
to mofied ceremonies, vikr.ti-rupes.u, e.g. ukthya, elsewhere refered to
as offering with Soma: somasam.sthaya_gam].

1.015.09
Dravin.odas desires to drink with the R.tu from the cup of Nes.t.a_ (=
tvas.t.a_ or one of 16 officiating priests); hasten, (priest, to the hall
of offering); present the oblation, and depart.

1.017.04
The mingled (libations; yuva_ku = mixture of curds and ghee; s'aci_na_m,
mixture of butter milk, water and meal) of our pious rites, the mingled
yuva_ku sumati_na_m = (laudations) of our right-minded (= sumati_na_m,
priests, are prepared); may we be (included) among the givers of food.

#NÔ>?
shö/daëa</ vé?[>/ z&ltSya?nam! ,³tu?r£
-vTy! %/KWy> . 1-017-05

1.017.05
Indra is a giver among the givers of thousands;Varun.a is to be praised
among those who are deserving of laudation.

1.018.01
Brahman.aspati (=Agni, connected with prayer) make the offerer of the libation
illustrious among the gods, like Kaks.i_vat, the son of Us'ij (and Di_rghatamas).
[Legend: Kaks.i_vat, was the son of Di_rghatamas, by Us.ij, a female servant
of the queen of Kalin:ga Ra_ja, whom her husband had desired to submit
to
the embraces of sage to beget a son. The queen substituted her maid Us.ij.
Sage was aware of the deception, sanctified Us.ij, begot by her a son,
named Kaks.i_vat, who was a ks.atriya with the affiliation to Kalin:ga
and was also a bra_hman.a since he was the son of Di_rghatamas. He is also
a r.s.i: aham kas'iva_n r.s.irasmi: I am the r.s.i kaks.i_vat (Nirukta.6.10)].

1.018.09
I have beheld Na_ra_s'am.sa (i.e. Agni or the personified yajn~a or sacrifice
at which men praise the gods), the most resolute, the most renowned, and
radiant as the heavens. ['I beheld (with the eye of the Vedas) that divinity
Sadasaspati, who is to be praised by men, who is also called Nara_s'am.sa'
(Aitareya Bra_hman.a 6.27)].

1.019.03
Who all are divine (deva_sah = dyotama_na_h, shining) and devoid of malignity
and who know (how to cause the descent) of great waters; come, Agni, with
the (sapta-gan.a_ or all seven troops of) Maruts. [udi_ryatha_ marutah
samudrato yu_yam vr.s.tim vars. ayatha_ puri_s.in.ah: Maruts, you have
risen from the ocrean; taking the lead, you have sent down rain (RV 5.55.5);
rajas = water, light or the world (Nirukta. 4.19)].

1.019.04
Who are fierce, and send down rain (arka, fr. arc to worship; a_po va_
arkah (S'atapatha Bra_hman.a 10.6.5.2); hence, arka connotes water or rain),
and are unsurpassed in strength; come, Agni with the Maruts. [so arcannacarat
tasya_rcatah a_po aja_yanta: Hiran.yagarbha proceeded, worshipping, (after
creating the solid earth), and from him worshipping the waters were produced
(S'atapatha Bra_hman.a 10.6.5.1)].

1.019.08
Who spread (through the firmament) along with the rays (of the sun) and
with their strength agitate the ocean: come, Agni, with the Maruts. [Note,
the idea of influence of winds upon the sea.]

1.020.01
This hymn, the bestower of riches, has been addressed by the sages, with
their own mouths, to the (class of) divinities having birth (lit. to the
divine or brilliant birth; e.g. R.bhus--R.bhu, Vibhu and Va_ja were pious
men, who through penance became divinities). [deva_ya janmane: lit. to
the divine or brilliant birth; janmane: ja_yama_na_ya, being born, or having
birth; deva_ya: deva-san:gha_ya, a class of divinities, R.bhus who achieved
deification: manus.ya_h santastapasa_ devatvam pra_pta_h. R.bhus were three
sons of Sudhanvan, a descendant of An:giras. Through their good work (svapas
= su-apas), they became divine, exercised superhuman powers and became
entitled to receive praise and adoration. They dwell in the solar sphere,
identified with the rays of the sun].

1.020.02
They who created mentally for Indra the horses that are harnessed (carved)
at his words, have partaken of the sacrifice performed with holy acts.
(s'ami_bhih = ceremonies; i.e. they have pervaded, appropriated or accepted
the sacrifice peformed with tongs, ladles, and utensils; an intimation
of the mechanical skills of R.bhu). [grahacamasa_dinis'pa_danaru_paih karmabhir,
yajn~am, asmadi_yam a_s'ata (vya_ptavantah): they have pervaded (or accepted)
our sacrifice, performed with those acts which are executed by means of
tongs, ladles, and other (utensils used in oblations). R.bhus invented
these implements, and attest to their mechanical skills].

1.020.03
They constructed for the Na_satya_s, a universally-moving and easy car,
and a cow yielding milk. (taks.an = ataks.an, lit. they (R.bhus) chipped
or fabricated, mechanically, the appendages of Indra and As'vin). [They
carved (tataks.uh) Indar's horse; they did it mentally (ma_nasa)].

1.020.05
R.bhus, the exhilarating juices are offered to you, along with Indra, attended
by the Maruts and along with the brilliang A_dityas. [Libations offered
at the third daily, or evening sacrifice, are presented to Indra, along
with the A_dityas, together with R.bhu, Vibhu and Va_ja, with Br.haspati
and the Vis'vedeva_s (A_s'vala_yana S'rauta Su_tra, 5.3)].

1.020.06
The R.bhus have divided unto four the new ladle, the work of the divine
Tvas.t.a_ (i.e. devasambandhih taks.ana.vya_pa_rah = divinity whose duty
in relations to gods is carpentry; cf. tvas.t.a_ tvas.t.uh s'is.ya_h R.bhavah
= R.bhus are the disciples of Tvas.t.a_; four ladles are an apparent reference
to an innovation in the objects of libation for sharing). [Tvas.t.a_ is
the artisan of the gods; he is a divinity whose duty is carpentry, with
relation to the gods].

1.020.07
May they, moved by our praises, give to the offere of the libation many
precious things, and perfect the thrice seven sacrifices [i.e. seven sacrifices
in each of three classes: agnya_dheyam (clarified butter), pa_kayajn~a
(dressed viands), agnis.t.oma (soma)]. [Trira_ sa_pta_ni: trih may be applied
to precious things to sa_pta_ni, seven sacrifices].

1.022.03
As'vins, stir up (mimiks.atam = mix intimately, rapidly like a whip) the
sacrifice with your whip that is wet the foam (of your horses), and lashing
loudly. [ka_s'a = whip, may also mean speech; madhumati_ and sunr.ta_vati_
= wet and loud, signifying sweet and veracious--come with such speech,
As'vins and taste the libation].

1.022.05
Invoke Savita_ (Sun), the golden- handed, to protect me; he will appoint
the station of the worshippers. [suvarn.ahasta = golden-handed, i.e. he
who gives gold to the worshipper. Legend: At a sacrifice performed by the
gods, Su_rya undertook the office of r.tvij, but positioned himself in
the station of Brahma_. The Adhvaryu priests saw him in that position and
gave him the oblation termed pra_s'itra. As soon as this was received,
Su_rya cut off the hand that had improperly accepted it. The priests who
had given the oblation bestowed upon Su_rya a hand of gold].

1.022.06
Glorify Savita_, who is no friend to water, or our protection; we desire
to celebrate his worship.(apa_m napa_t = son of the waters). [apa_m-napat
may also mean the Sun, who is the parent of the waters: a_ditya_t ja_yate
vr.s.t.ih: rain is born from the sun (Manu 3.76); napa_t = lit. who does
not cherish (na pa_layati), but dried them up by his heat, santa_pena s'os.akah].

1.022.11
May the goddesses, whose wings are unclipt the protectresses of mankind,
favour us with perfection, and with entire felicity. [acchinna-paks'a_h:
the wives of the gods being in the form of birds, no one had cut their
wings].

#/heNÔa/[Im!
%p? þye vé[a/nI Sv/Stye? ,A/¶ayI/
saem?pItye . 1-022-12

1.022.12
Invoke hither, Indra_n.i_, Varun.a_ni_, and Agna_yi_, for our welfare,
and to drink the Soma juice.

1.022.14
The wise taste, through their pious acts, the ghee-resembling waters of
these two, (abiding) in the permanent region of the Gandharvas. (Antariks.a,
the sphere of gandharvas, yaks.as and apsarasas, the firmament between
heaven and earth). [a_ka_s'e varma_nayoh dya_va_pr.thivyoh].

Syae/na p&?iwiv
-van&]/ra in/vez?nI ,yCDa?
n>/ zmR? s/àw>? . 1-022-15

1.022.15
Earth be your wide-spreading, free from thorns, and our abiding place;
give us great happiness. [syona_ = expanded, pleasant, agreeable]. [The
hymn is repeated at the ceremony termed maha_na_mni, at the time of touching
the earth].

1.022.16
May the gods preserve us (from that portion) of the earth whence Vis.n.u
(aided) by the seven metres, stepped. [Vis.n.u = parames'vara, supreme
ruler, one who pervades the world: vis.n.ur-vis.aterva vyas'noter-va_;
vicakrame = stepped; vividhapa_dakraman.am kr.tava_n, he made the
goiing of various steps; gods, headed by Vis.n.u subdued the invincible
earth, using the seven metres of the Veda as their instruments; an allusion
to the Trivikrama avata_ra where Vis.n.u traverses the three worlds in
three steps; preserve us from the earth = the hindrance of the sin of those
inhabiting the earth, bhu_loke vartama_na_na_m pa_paniva_ran.am].

1.022.17
Vis.n.u traversed this (world); three times he planted his foot and the
whole (world) was collected in the dust of his (footstep).[tredha_ nidhadhe
padam: the three paces of Vis.n.u imply the presence of Vis.n.u in the
three regions of earth, air and heaven, in the forms of Agni, Va_yu and
Su_rya, fire, wind and the sun. According to S'a_kapu_n.i, the step was
on earth, in the firmament, in heaven; according to Aurn.ava_bha
on Sama_rohan.a or the eastern mountain, on Vis.n.upada the meridian sky
and Gayas'iras the western mountain, thus identifiying Vis.n.u with the
Sun, and his three paces with the rise, culmination, and setting of that
luminary].

1.022.18
Vis.n.u, the preserver, the uninjurable, stepped three steps, upholding
thereby righteous acts. [gopa_, sarvasya jagato raks.akah: the preserver
of all the worlds; the principal attribute of Vis.n.u].

1.023.03
The wise invoke, for their preservation, Indra and Va_yu, who are swift
as thought, have a thousand eyes, and are protectors of pious acts. [sahasra_ks.au
= Indra, as personified heaven, signifying its expansiveness or studded
with constellations; manojava_ = swift as thought, attribute of Va_yu].

im/Ç<
v/y< h?vamhe/ vé?[</ saem?pItye ,j/}a/na
pU/td?]sa . 1-023-04

1.023.04
We invoke Mitra and Varun.a, becoming present at the sacrifice, and of
pure strength, to drink the Soma juice.

1.023.05
I invoke Mitra and Varun.a, who with true speech, are the encouragers of
pious acts, and are lords of true light.[Mitra and Varun.a are among the
eights sons of Aditi, A_dityas]. [r.tasya jyotis.as-pati: s'rutyantare
ca_s.t.au putra_so aditeh ityupakramya mitras'ca varun.as'ca itya_dikam
a_mna_tam (Taittiri_ya A_ran.yaka 1.13.2-3)

1.023.10
We invoke all the divine Maruts, who are fierce, and have the (many-
coloured) earth for their mother, to drink the Soma juice. [Pr.s.n.i_ =
many-coloured earth, na_na_varn.ayukta_ bhu_h; pr.s.n.i = sky, or heaven
in general].

1.023.14
The resplendent Pu_s.an has found the royal (Soma juice), although concealed,
hidden in a secret place, strewed amongst the sacred grass. [guha_-hitam
= placed in a cave or in a place difficult of access; guha_sadr.s'e durgame
dyuloke].

1.023.15
Verily he has brought to me successively the six (seasons), connected with
the drops (of the Soma juice) as (a husbandsman) repeatedly ploughs (the
earth) for barley. [s'at. = vasanta_din r.tun, the spring and the rest
of seasons].

1.023.16
Mothers to us, who are desirous of sacrificing, the kindred (waters) flow
by the paths (of sacrifice) qualifying the milk (of kine) with sweetness.[ambayah
= mothers or a_po va_ ambayah, mothers who are waters].

1.023.17
May those waters which are contiguous to the Sun, and those with which
the Sun is associated, be propitious to our rite. [cf. a_pah surye sama_hita_h,
waters are collected in the Sun: Taittiri_ya A_ran.yaka 2.8.21).

1.023.19
Ambrosia is in the waters; in the waters are medicinal herbs; therefore,
divine (priest), be prompt in their praise. [Deva = r.tvij and other bra_hman.as;
ete vai deva_h pratyaks.am yad bra_hman.a_h = these dieties, who are perceptibly
(present) are the bra_hman.as (Taittiri_ya Sam.hita_ 1.7.3.1)

1.023.20
Soma has declared to me, 'all medicaments, as well as Agni, the benefactor
of the universe, are in the waters'; the waters, contain all healing herbs.
[Entrance of Agni into the water is noted in many places: so a_pah pra_vis'at
(Taittiri_ya Bra_hman.a 2.6.6.1); legend: Agni hides himself through fear,
an allusion to subservience of waters to Agni].

Aap>? p&[I/t
-e?;/j< vê?w< t/Nve mm? ,Jyaek£
c/ sUy¡? å/ze . 1-023-21

1.023.21
Waters, bring to perfection all disease-dispelling medicaments for (the
good of ) my body, that I may long behold the sun.

1.023.23
I have this day entered into the waters; we have mingled with their essence;
Agni, abiding in the waters, approach, and fill me, thus (bathed), with
vigour. [rasena samagasmahi: we have become associated with the essence
of water, jalasaren.a san:gata_h smah).

1.024.01
Of whom, or of which divinity of the immortals, shall we invoke the auspicious
name? who will give us to the great Aditi that I may again behold my father
and my mother. [Aditi =earth]. [Adit = earth. Ra_ma_yan.a,
b.i, ch.61 presents S'unahs'epas, son of the R.s.is R.cika and is sold
for a hundred cows by his father to Ambar.s.a, king of Ayodhya_, as a victim
for a human sacrifice. He sees Vis'va_mitra, near the lake Pus.kara and
learns a prayer when repeated at the stake induces Indra to come and set
him free. Aitareya Bra_hman.a has the legend: the ra_ja_ is Haris'candra,
who has no sons and worships Varun.a to obtain a son and promises to sacrifice
to him his first-born. He gets a son, named Rohita; when Varun.a claims
this son, the king delays the sacrifice using various pretexts, until Rohita
attains adolescence. When Rohita is told of the ra_ja_'s commitment to
Varun.a, Rohina refuses to submit himself and moves into the forests. In
the forest, Rohita meets a r.s.i, A_ji_gartta who is in great distress.
Rohita persuades the r.s.i to part with his second son, S'unahs'epas, to
be substituted for Rohita as an offering to Varun.a. The deal is struck
and S'unahs'epas is about to be sacrificed. On the advice of Vis'va_mitra,
an officiating priest, S'unahs'epas appeals to the gods and is ultimately
liberated. This hymn is uttered by S'unahs'epas when bound to the Yu_pa,
or stake, as the purus.ah-pas'uh, the man-animal (or victim), as the Bha_gavata
terms him: "Of whom" (kasya) may also be rendered; of Brahma_ or Praja_pati
(also called ka): as ko ha vai na_ma praja_patih (Aitareya Bra_hman.a 3.21;
7.26)].

1.024.02
Let us invoke the auspicious name of Agni, the first divinity of the immortals,
that he may give us to the great Aditi, and that I may behold agin my father
and my mother. [Aitareya Bra_hman.a: Praja_pati said to S'unahs'epas: 'Have
recourse to Agni, who is the nearest of the gods'; upon this, he resorted
to Agni. Tam praja_pati-ruva_ca_gnirvai deva_na_m nedis.t.hastam evopadha_veti:
so Agnim upasasa_ra].

1.024.03
Ever-protecting Savita_, we solicit (our) portion of you, who are the lord
of affluence. [In this and the following two hymns, an appeal is made to
Savita_ (by the advice of Agni), not for liberation, but for riches].

1.024.06
These birds, that are flying (through the air), have not obtained, Varun.a,
your bodily strength or your prowess, or (are able to endure your) wrath;
neither do these waters that flow increasingly, nor (do the gales) of wind,
surpass your speed. [Savita_ refers S'unahs'epas to Varun.a].

1.024.07
The regal Varun.a, of pure vigour (abiding) in the baseless (firmament),
sustains on high a heap of light, the rays (of which) are pointed downwards,
while their base is above; may they become concentrated in us as the sources
of existence. [abudhne = in the baseless; mu_la-rahite = antariks.e, in
the sky; vanasya stu_pam = attribute: tejasah, radiance; san:gham = a heap;
Varun.a is an A_ditya].

1.024.08
The regal Varun.a verily made with the path of the sun, (by which) to travel
on his daily course; a path to traverse in pathless (space); may he be
the repeller of every afflicter of the heart. [cf. sun's course north and
south of the equator].

1.024.09
Yours, O king, are a hundred and a thousand medicaments; may your favour,
comprehensive and profound, be (with us); keep afar from us Nirr.ti, with
unfriendly looks, and liberate us from whatever sin we may have committed.
[Nirr.ti = deity of sin, pa_pa-devata_].

1.024.10
These constellations placed on high, which are visible by night, and go
elsewhere by day, are the undisturbed holy acts of Varun.a (and by his
command) the moon moves resplendent by night. [R.ks.a_h, constellations
may be seven R.s.is, Ursa Major or constellations, in general. Constellations
and the mo9on shine because of Varun.a's piety (varun.asya vrata_ni) since
they shine by his command. A reference to asterisms: varun.asya karma_n.i
naks.atra-dars'ana_diru_pa_n.i].

1.024.11
Praising you with (devout) prayer, I implore you for that (life) which
the institutor of the sacrifice solicits with oblations; Varun.a, undisdainful,
bestow a thought upon us; much-lauded, take not away our existence. [The
term, tada_yus is supplied in the context of ma_na a_yuh pramos.ih = do
not take away our life].

1.024.13
S'unahs'epas, seized and bound to the three-footed tree, has invoked the
son of Aditi; may the regal Varun.a, wise and irresistible, liberate him;
may he let loose his bonds. [tris.u drupades.u: druh (a tree) is a reference
to the tripod-like sacrificial post].

1.024.14
Varun.a, we deprecate your wrath with prostrations, with sacrifices, with
oblations; averter of misfortune, wise and illustrious, be present amongst
us, and mitigate the evils we have committed. [ asura = anis.t.a-ks.epan.a-s'ila,
accustomed to cast off what is undesired; fr. seme, to throw].

1.024.15
Varun.a, loosen for me the upper, the middle, the lower band; so, son of
Aditi, shall we, through faultlessness in the worship, become freed from
sin.[Reference to the ligature fastening the head, the feet, and the waist;
resulting in loosening from the bonds of sin: ana_gasah sya_ma, may we
be sinless].

1.025.07
He, who knows the path of the birds flying through the air; he, abiding
in the ocean, knows (also) the course of ships.

ved? ma/sae
x&/tì?tae/ Öad?z à/jav?t> ,veda/
y %?p/jay?te . 1-025-08

1.025.08
He, who accepting the rites (dedicated to him) knows the twelve months
and their productions and that which is supplementarily engendered. [An
allusion to the thirteenth, the supplementary or intercalary month of the
Hindu unisolar year and to the transition to the lunar year from the solar
year; 'that thirteenth or additional month which is produced of itself,
in connection with the year', yah trayodas'o adhikama_sa upaja_yate sam.vatsarasami_pe
svayam evotpadyate].

1.027.06
You, Citrabha_nu, are the distributor of riches, as the waves
of a river are parted by interjacent (islets); you ever pour (rewards)
upon the giver (of oblations). [Agni, he who has wonderful or varieties
of lustre].

1.027.10
Jara_bodha, enter into the oblation for the completion of the sacrifice
that benefits all mankind; the worshipper offers agreeable laudation to
the terrible (Agni). [jara_bodha = he who is awakened (bodha) by praise
(jara_); rudra is equated with the fierce or cruel Agni: krura_ya Agnaye].

1.027.13
Veneration to the great gods, veneration to the lesser, veneration to the
young, veneration to the old we worship (all) the gods as well as we are
able; may I not omit the praise of the elder divinities. [S'unahs'epas,
is said to worship the Vis'vedeva_ on the advice of Agni].

1.028.01
Indra, as the broad-based stone is raised to express the Soma juice, recognize
and partake of the effusion of the mortar. [stone = stone pestle used to
bruise soma; adhis.avan.ya = two shallow plates or pa_tra to receive soma].

1.028.03
Indra, (in the rite) in which the housewife repeats egress from and ingress
into (the sacrificial chamber), recognize and partake of the effusion of
the mortar. [apayacava and upacayava = going in and out of the hall
(s'a_la_)].

1.028.05
If indeed, O Mortar, you are present in every house, give forth (in this
rite) a lusty sound, like the drum of a victorious host. [It is the divinities
presiding over the mortar and pestle, not the implement themselves, are
addressed].

1.028.09
Bring the remains of the Soma juice upon the platters, sprinkle it upon
the blades of kus'a grass and place the reminder upon the cow-hide. [The
hymn is to Haris'candra, a ministering priest or a divinity so named. The
remains contained in pa_tra or platters are to be placed upon a cart (s'akat.asya
upari) and having brought it away, cast it upon the pavitra (two or three
blades of kus'a grass serving as a kind of filter). Or, through a strainer
made of goat's hair (tvaci)].

1.029.02
Your benevolence, handsome and mighty lord of food, endures for ever; therefore,
Indra, of boundless wealth, enrich us with thousands of excellent cows
and horses. [s'iprin = lit. having either a nose or a lower jaw or chin,
i.e. having a handsome, prominent nose or chin].

1.029.03
Cast asleep (the two female messengers of Yama); looking at each other,
let them sleep, never waking; Indra, of boundless wealth, enrich us with
thousands of excellent cows and horses. [lit. 'Put to sleep the two reciprocally
looking; let them sleep, not being awakened'. two epithets are to yamadutyau,
two female messengers of Yama; mithudr.s'a_ = mithunataya_ yugala
ru_pen.a pas'yatah, looking after the manner of twins, at each other].

1.029.05
Indra, destroy this ass, (our adversary), praising you with such discordant
speech; and do your, Indra, of boundless wealth, enrich us with thousands
of excellent cows and horses. [nuvantam-pa_paya_muya_, praising with this
speech that is of the nature of abuse (nindaru_paya_ va_ca_); hence, he
is called an ass braying harsh sounds: yatha_ gardabhah s'rotum as'akyam
parus.am s'abdam karoti].

1.030.11
Drinker of Soma juice, wielder of the thunderbolt, O friend, (bestow upon)
us, your friends, and drinkers of the Soma juice, (abundance of cows) with
projecting jaws. (s'ipirn.i_na_m, gen. pl. of the feminine s'iprin.i_,
having a nose of a jaw; hence gava_m and samu_ha (of cows and a herd) are
added].

1.030.14
O Dhr.s.nu, let some such divinity as you are, self-presented, promptly
bestow, when solicited, (bounties) upon your praisers, as (they whirl)
the axle of the wheels (of a car). [dhr.s.n.u = resolute, firm, high-spirited
(Indra); aks.am na cakrayoh = of the two wheels of a car; praks.ipanti
(= turn over) is assumed].

1.030.15
Such wealth, S'atakratu, as your praisers desire, you bestow upon them,
as the axle (revolves) with the movements (of the wagon). [aks.am na s'aci_bhih,
it is like the axle by the acts (movements of the wagon)].

1.031.01
You, Agni, was th first An:giras R.s.i, a divinity, you were the auspicious
friend of the deities. In your rite the wise, the all-discerning, the bright-weaponed
Maruts were engendered. [He was the first, as the progenitor of all the
An:girasas which are the coals or cinders of the sacrificial fire].

1.031.02
You, Agni, the first and chief An:giras, grace the worship of the gods;
sapient, maniforld, for the benefit of all the world, intelligent, the
off-spring of two mothers, and reposing in various ways for the use of
man. [vibhu = of many kinds, alluding to many fires of the sacrifice; dvima_ta
= either of two mothers, i.e. the two sticks or the maker of two, i.e.,
heaven and earth].

1.031.03
Agni, pre-eminent over the wind, become manifest to the worshipper, in
approbation of his worship. Heaven and earth tremble (at your power); you
have sustained the burden in the rite for which the priest was appointed;
your, Vasu, has worshipped the venerable (gods). [prathamo ma_taris'vane,
first in, or on the wind; alluding to the text, agnirva_yura_dityah: fire,
air, sun in which Agni precedes Va_yu].

1.031.04
Your, Agni, has announced heaven to Manu; you have more than requited Puru_ravas
doing homage to you. When you are set free by the attrition of your parents,
they bear you first to the east, then to the west (of the altar). [Allusion
to the agency of Puru_ravas, the son of Budha or Soma to generate
fire by attrition and to emply in three sacrificial fires: sukr.te sukr.ttarah,
doing more good to him who did good; the fires is first used to kindle
the a_havani_ya fire and then the ga_rhapatya].

1.031.05
Your, Agni, are the showerer (of desires), the augmenter of the prosperity
(of your worshipper); you are to be called upon as the ladle is lifted
up; upon him who fully understands the invocation and makes the oblation,
you, the provider of sustenance, first bestow light, and then upon all
men. [Who fully understands the invocation: he who knows the a_huti, with
the vas.at kr.ti or uttering the word vas.at at the moment of pouring the
butter on the fire].

1.031.06
Agni, excellently wise, you direct the man who follows improper paths,
to acts that are fitted to reclaim him; you who, in the strife of heroes,
(grateful to them) as widely- scattered wealth, destryed in the combat
the mighty by the feeble.

1.031.07
You sustain, Agni, that mortal (who worships you), in the best immortality
by daily food; you bestow on the sage, who is desirous (of creatures) of
both kinds of birth, happiness and sustenance. [both kinds of birth: dvipada_m
catus.pada_m la_bha_ya, to acquire bipeds and quadrupeds].

1.031.08
Agni, who are praised by us for the sake of wealth, render illustrious
the performer of the rite; may we improve the act by a new offspring (given
by you). Preserve us, heaven and earth, along with the gods.

1.031.09
Irreproachable Agni, a vigilant god amongst the gods, (abiding) in the
proximity of (your) parents, and bestowing upon us embodied (progeny),
aweke us. Be well disposed to the offerer of the oblation; for you, auspicious
Agni, grant all riches.

1.031.10
You, Agni, are well disposed to us, you are our protector, you are the
giver of life to us; we are your kinsmen. Uninjurable Agni, hundreds and
thousands of treasures belong to you, who are the defender of pious acts
and attended by good men.

1.031.11
The gods formerly made you, Agni, the living general of the mortal Nahus.a;
they made Il.a_, the instructress of Manu, when the son of my father was
born. [Nahus.a was the son of A_yus, son of Puru_ravas, who was elevated
to heaven as an Indra. Il.a_ institues the first rules of performing sacrifices,
hence she is S'a_sani_ = dharmopades'akartri_, the giver of instruction
in duty].

1.031.12
Agni, who are worthy to be praised, preserve us who are opulent with your
bounties, and also the persons (of our sons); you are the defender of cattle
for the son of my son, who is ever assiduous in your worship.

1.031.13
Your, four-eyed Agni, blaze as the protector of the worshipper, who are
at hand for the (security of the) uninterrupted (rite); you cherish in
your mind the prayer of your adorer, who offers the oblation to you, the
harmless, the benevolent. [four-eyed Agni: illuminating the four cardinal
points].

1.031.14
You, Agni, desire (that the worshipper may acquire) that excellent wealth
which is reqquisite for the many-commended priest; you are called the well-intentioned
protector. You, who are all-wise, instructed the disciple, and (define)
the points of the horizon.

1.031.15
Agni, you dend the man who gives presents (to the priests) on every side,
like well-stitched armour. The man who keeps choice viands in his dwelling,
and with them entertains (his guests), performs the sacrifice of life,
and is the likeness of heaven. [varma syu_tam = sewn armour, formed with
needles without leaving a fissure; ji_vam-ya_jam yajate, sacrifices a life-sacrifice:
ji_vayajanasahitam yajn~am, a sacrifice with sacrifice of life; ji_vanis'pa_dyam,
that by which life is to be supported; ji_vaya_jam = ji_vah, living, priests,
who ijyante daks.ina_bhih, are worshipped by gifts].

1.031.16
Agni, forgive us this our negligence, this path in which we have gone astray;
you are to be sought as the protector and encourager of those who offer
suitable libations; you are the fulfiller (of the end of rites), you make
yourself visible to mortals. [Rs.iskr.t, becoming present through desire
for the offered oblation: hence, visible to].

1.031.17
Pure Agni, who goes about (to receive oblations), go in your presence to
the halll of sacrifice, as did Manu, and An:giras, and Yaya_ti, and others
of old; bring hither the divine personages, seat them on the sacred grass,
and offer them grateful (sacrifice).

1.031.18.
Agni, do your thrive through this our prayer, which we make according to
our ability, according to our knowledge; do you, therefore, lead us to
opulence, and endow us with right understanding securing (abundant) food.

1.032.01
I declare the former valorous deeds of Indra, which the thunderer has achieved;
he clove the cloud; he cast the waters down (to earth); he broke (a way)
for the torrents of the mountain. [Vr.tra, also called Ahi, is alluded
to as condensed accumulation of vapour figuratively shut up or obstructed
by a cloud; Indra, with his thunderbolt or atmospheric prowess divides
up the augmented mass yielding a vent for the rain to descend on the earth
and moisten the fields].

1.032.03
Impetuous as a bull, he quaffed the Soma juice, he drank of the libation
at the triple sacrifice. Maghvan took his shaft, the thunderbolt, and with
it struck the first born of the clouds. [Triple sacrifice: at the trikadrukas,
three sacrifices termed jyotis., gauh and a_yu].

1.032.04
Inasmuch, Indra, as you have divided the first-born of the clouds, you
have destroyed the delusions of the deluders, and then engendering the
sun, the dawn, the firmament, you have not left an enemy (to oppose you).
[first-born of the clouds: the first-formed cloud].

1.032.05
With his vast destroying thunderbolt, Indra struck the darkling mutilated
Vr.tra; as the trunks of trees are felled by the axe, so lies Ahi prostrate
on the earth. [Ahi and Vr.tra are synonyms of megha, a cloud].

1.032.06
The arrogant Vr.tra, as if unequaled, defied Indra, the mighty hero, the
destroyer of many, the scatterer of foes; he has not escaped the contact
of the fate (Indra's) enemies. The foe of Indra has crushed the (banks
of the) rivers. [ruja_na_h pipis.e, he has ground the rivers or broken
down the banks of the rivers, signifying the fall of Vr.tra].

1.032.07
Having neither hand nor foot, he defied Indra, who struck him with the
thunderbolt upon his mountain-like shoulder, like one emasculated who pretends
to virility; then Vr.tra, mutilated of many members, slept.

1.032.08
The waters, that delight the minds (of men), flow over him, recumbent on
this earth, as a river (bursts through) its broken (banks). Ahi has been
prostrated beneath the feet of the waters, which Vr.tra, by his might,
had obstructed.

1.032.09
The mother of Vr.tra was bending over her son, when Indra struck her nether
part with his shaft; so the mother was above and the son underneath, and
Da_nu slept (with her son), like a cow with its calf. [da_nu derived
fr. do, to cut or destroy or fr. Da_nu wife of Ka_s'yapa and mother of
the Da_navas or Titans].

1.032.12
When the single resplendent Vr.tra returned the blow (which had been inflicted),
Indra, by your thunderbolt, you became (furious), like a horse's tail.
You have rescued the kine; you have won, Hero, the Soma juice; you have
let loose the seven rivers to flow. [Like a horse's tail, as a horse lashes
his tail to get rid of the flies; seven rivers: gan:ga_, yamuna_, sarasvati_,
s'atudri_, parus.n.i_ (ira_vati_), asikni, marudvr.dha_, vitasta_, a_rji_ki_ya
(vipa_sa_) and sus.oma_ (sindhu)].

1.032.13
Neither the lightning nor the thunder (discharged by Vr.tra), nor the rain
which he showered, nor the thunderbolt, harmed Indra, when he and Ahi contended
and Maghvat triumphed also over other (attacks).

1.032.14
When fear entered, Indra, into your heart when about to slay Ahi, what
other destroyer of him did you look for, that, alarmed, you did traverse
ninety and nine streams like a (swift) hawk? [When fear entered Indra:
his fear was the uncertainty whether he should destroy Vr.tra or not].

1.032.15
Then Indra, the wilder of the thunderbolt, became the sovereign of all
that is moveable or immoveable, of hornless and horned cattle; and as he
abides the monarch of men, he comprehended all things (within him), as
the circumference comprehends the spokes of a wheel.

1.033.01
Come, let us get to Indra, (to recover our stolen cattle), for he, devoid
of malice, exhilarates our minds; thereupon he will bestow upon us perfect
knowledge of this wealth, (which consists) of kine.

1.033.03
The commander fo the whole host has bound his quiver (on his back); the
lord drives the cattle (to the dwelling) of whom he pleases. Mighty Indra,
bestowing upon us abundant wealth, take not advantage of us like a dealer.
[A_rya = sva_min, master, owner, lord; hence, Indra; Like a dealer: lit.
do not be to us a pan.i, a trafficker; Indra is asked not to make a hard
bargain on price, not to demand too much from his worshippers].

1.033.04
Verily, Indra, you have slain the wealthy barbarian with your bold; your,
singly assailing (him), although with auxiliaries (the Maruts) at hand.
Perceiving the impending manifold destructiveness of your bow, they, the
Sanakas, the neglecters of sacrifice, perished. [barbarian: Vr.tra, the
Dasyu (lit. a robber), in contrast to A_rya; vr.trasya antah sarve devah
sarvas'ca vidyah sarva_n.i havim.s.i ca_san: he comprehends within him
all gods, all knowledge, all o9blations; Sanakas: followers of Vr.tra who
are ayajva_nah, non-sacrificers].

1.033.05
The neglecters of sacrifice, contending with the sacrificers, Indra, fled
with averted faces. Indra, fierce, unyielding, lord of steeds, (they appeared)
when you did blow the disregarders of religion from off the heaven, and
earth and sky.

1.033.06
(The adherants of Vr.tra) encountered the army of the irreproachable (Indra);
men of holy lives encouraged him. Scattered before him, conscious (of their
inferiority), like the emasculated contending with men, they fled by precipitous
paths. [ks.itayah navagva_h = men whose practices were commendable; the
men may be the an:girasas offering libations to Indra for nine months].

1.033.07
You have destroyed them, Indra, whether weeping or laughing, on the farthest
verge of the sky; you have consumed the robber, (having dragged him) from
heaven, and have received the praises of the worshipper, praising you and
offering libations.

1.033.09
Indra, as you enjoy both heaven and earth, investing the universe with
your magnitude, you have blown away the robber with the prayers which are
repeated on behalf of those who do not comprehend them. [amanyama_na_n
abhi manyama_nair brahmabhih adhamah = with prayers to be understood over
those not understanding, i.e. those yajama_nas who merely repeat the mantras
without understanding their meaning, are nevertheless to be protected by,
or are to reap the benefit of those mantras; and with mantras, Indra will
be empowered to scatter the followers of Vr.tra, clouds and darkness. S'ri_n:gin.a_m
s'us.n.am = lit. the first having horns, i.e. furnished with weapons like
the horns of bulls and buffaloes; s'us.n.am = lit. drying up, i.e. when
applied to Vr.tra or the cloud, as withholding moisture].

1.033.10
When the waters descended not upon the ends of the earth, and overspread
not that giver of affluence with its productions, then Indra, the showerer,
grasped his bolt, and with its brightness milked out the waters from the
darkness.

1.033.11
The waters flowed to provide the food of Indra, but (Vr.tra) increased
in the midst of the navigable (rivers); then Indra, with his fatal and
powerful shaft, slew Vr.tra, whose thought were ever turned towards him.

1.033.12
Indra set free (the waters) obstructed by (Vr.tra), when sleeping in the
caves of the earth, and slew the horned dryer up (of the world). You, Maghavan,
with equal swiftness and strength, did kill with your thunderbolt the enemy
defying you to battle.

1.033.13
The weapon of Indra fell upon his adversaries; with his sharp and excellent
(shaft) he destroyed their cities; he then reached Vr.tra with his thunderbolt,
and (by) slaying him, exhilarated his mind.

1.033.14
You, Indra, have protected Kutsa, grateful for his praises; you have defended
the excellent Das'adyu engaged in battle; the dust of your courser's hoofs
ascended to heaven; the son of S'vita, (through your favour), rose up,
to be again unborn by men. [Kutsa is a r.s.i, a founder of a gotra, a religious
family; Das'adyuh is also a r.s.i and a warrior; S'vaitreya or S'vitrya
is the son of mother S'vitra. Next hymn described S'vitra as having hidden
himself in a pool of water to avoid the enemies].

1.033.15
You have protected, Maghavan, the excellent son of S'vita_, when combating
for his lands, and encouraged (by you) when immersed in water; do you inflict
sharp pains on those of hostile minds, who have long stood (in enmity)
against us.

1.034.01
Wise As'vins, be present with us thrice today; vast is your vehicle, as
well as your munificence; your union is like that of the shining (day)
and dewy (night); (suffer yourselves) to be detained by the learned (priests).
[Allusion to three diurnal sacrifices, at dawn, mid-day and sunset;
all divinities are tripthaga_h, with the faculty to go through the heavens,
the firmament and the earth].1.034.02
Three are the solid (wheels) of your abundance-bearing chariot, as all
(the gods) have known (it to be), when attendant on Vena, the beloved of
Soma; three are the columns placed (above it) for support, and in it thrice
do you journey by night, and thrice by day. [As'vins went to the marriage
of Vena with Soma and loaded their ratha (chariot) with goodies; skambhasah
skabhita_sa a_rabhe = posts standing up from the body of the car, which
the riders held, to avoid being thrown off by the rapid or uneven motion
of the car].1.034.03
Thrice in one entire day do you repair the faults (of your worshippers);
thrice today sprinkle the oblation with sweetness; and thrice, evening
and morning, As'vins, grant us strength-bestowing food.1.034.04
Thrice, As'vins, visit our dwelling, and the man who is well-disposed towards
us; thrice repair to him who deserves your protection, and instruct us
in three-fold knowledge; thrice grant us gratifying (rewards); thrice shower
upon us food, as (Indra pours down) rain.1.034.05
As'vins, thrice bestow upon us riches; thrice approach the divine rite;
thrice preserve our intellects; thrice grant us prosperity, thrice food.
The daughter of the sun has ascended your three-wheeled car.1.034.06
Thrice grant us, As'vins, the medicaments of heaven, and those of earth,
and those of the firmament; give to my son the prosperity of S'amyu; cherishers
of wholesome (herbs), preserve the well-being of the three humours (of
the body). [S'amyu is the son of Br.haspati and nourished by the As'vins;
the text has tr.-dha_tu, three elements, may also denote three humours:
wind, bile and phlegm].1.034.07
As'vins, who are to be thrice worshipped, day by day, repose on the triple
(couch of) sacred grass upon the earth, (that form the altar); car-borne
Na_satyas, repair from afar to the threefold (place of sacrifice), as the
vital air to (living) bodies. [Na_satya = na-asatya, they who have not
untruth; the text has, 'to the three', a reference to altars, severally
appropriated to oblations of ghee, to animal sacrifices, and to libations
of Soma: ais.t.ika pa_s'uka saumikaru_pa_ vedi_h].1.034.08
Come, As'vins, thrice with the seven mother-sttreams; the three rivers
are ready; the triple oblation is prepared; rising above the three worlds,
you defend the sun in the sky, who is established for both night and day.
[Three rivers: three sorts of jars or pitchers used to contain and pour
out Soma].1.034.09
Where, Na_satyas, ae the three wheels of your triangular car? where the
three fastenings and props (of the awning?) When will be the harnessing
of the powerful ass, that you may come to the sacrifice? [trivr.to rathasya
= tribhiras'ribhir-upetasya rathasya; the front of the car is the apex
and the back of the car is the base forming three angles; ra_sabha = gardabha,
ass; ra_sabha_vas'vinoh, two asses are the steeds of As'vins].1.034.10
Come, Na_satyas, to the sacrifice; the oblation is offered; drink the juice
with mouths that relish the sweet savour. Before dawn, even, Savita_ send
(to bring you) to the rite, your wonderful car shining with clarified butter.1.034.11
Come, Na_satyas, with the thrice eleven divinities; come, As'vins, to drink
the oblation prolong our lives, efface our faults, restrain our enemies,
and be ever with us. [three fold repetition of 11 divinities: ye deva_so
divy- eka_das'a stha, you eleven deities who are in heaven or 33 divnities:
8 vasus, 11 rudras, 12 a_dityas, praja_pati and vas'at.ka_ra].1.034.12
Borne in your car that traverses the three worlds, bring to us As'vins,
present affluence, attended by (male) progeny; I call upon you both, listening
to me, for protection; be to us for vigour in battle.

1.035.01
Invoke Agni first, for protection: I invoke for protection, Mitra and Varun.a;
invoke Night, who brings rest to the world; invoke the divine Savita_ for
my preservation.1.035.02
Revolving through the darkened firmament, arousing mortal and immortal,
the divine Savita_ travels in his golden chariot, beholding the (several)
worlds.1.035.03
The divine Savita_ travels by an upward and by a downward path; deserving
adoration, he journeys with two white horses; he comes hither from a distance,
removing all sins.1.035.04
The many-rayed adorable Savita_, having power (to disperse) darkness from
the world, has mounted his nigh-standing chariot, decorated with many kinds
of golden ornaments, and furnished with golden yokes.1.035.05
His white-footed coursers, harnessed to his car with a golden yoke, have
manifested light to manking. Men and all the regions are ever in the presence
of divine Savita_.1.035.06
Three are the spheres; two are in the proximity of Savita_, one leads men
to the dwelling of Yama. The immortal (luminaries) depend upon Savita_
as a car upon the pin of the axle; let him who knows (the greatness of
Savita_) declare it. [amr.ta = immortals; moon and constellations are added].1.035.07
Suparn.a, (the solar ray), deep-quivering, life-bestowing, well-directed,
has illuminated the three regions. Where now is Su_rya Who knows to what
sphere his rays have extended? [supran.a = well-winged, a synonym of ras'mi,
a ray; asura, fr. asu, vital breath; ra, who gives, hence life-giving].1.035.08
He has lighted up the eight points of the horizon, the three regions of
living beings, the seven rivers; may the golden-eyes Savita_ come hither,
bestowing upon the offerer of the oblation desirable riches.1.035.09
The gold-handed, all-beholding, Savita_ travels between the two regions
of heaven and earth, dispels diseases, approaches the sun, and overspreads
the sky with gloom, alternating radiance. [su_ryam abhiveti: yadyevatayor
ekadevata_tvam tatha_pi mu_rttibhedena gantr.gantavya-bha_vah: thought
Savita_ and Su_rya are the same as regards their divinity, yet they are
two different forms, and therefore, one may go to the other].1.035.10
May the golden-handed, life-bestowing, well-guiding, exhilarating, and
affluent Savita_, be present (at the sacrifice); for the deity, if worshipped
in the evening, it at hand, driving away ra_ks.as and ya_tudha_nas.1.035.11
Your paths, Savita_, are prepared of old, and free from dust, and well
placed in the firmament; (coming) by those paths easy to be traversed,
preserve us today. Deity, speak to us.

1.036.01
We implore with sacred hymns the mighty Agni, whom other (r.s.is) also
praise, for the benefit of you who are many people, worshipping the gods
of you who are many people, worshipping the gods.

1.036.02
Men have recourse to Agni, the augmenter of vigour; offering oblations,
we worship you; do you liberal giver of food, be well disposed to us here
this day, and be our protector.1.036.03
We select you, Agni, the messenger and invoker of the gods, who are endowed
with all knowledge. The flames of you, who are mighty and eternal, spread
around the rays, touch of the heavens.1.036.04
The deities Varun.a, Mitra and Aryaman kindle you, (their) ancient messenger.
The man who has offered you (oblations), obtains through you, Agni, universal
wealth. [aryan mimite: aryaman, he who measures or estimates properly the
aryas].1.036.05
You, Agni, are the giver of delight, the invoker and messenger of the gods,
the domestic guardian of mankind; the good and durable actions which the
gods perform are all aggregated in you. [du_to vis'a_m asi: devadu_ta;
vis'a_m is connected with gr.hapati, lord of the dwelling].1.036.06
Youthful and auspicious Agni, whatever oblation may be presented to you,
do you, well disposed towards us; either now or at any other time, convey
it to the powerful gods.1.036.07
In this manner the devout adore you, who are such (as described), bright
with your own radiance. Men, with (seven) ministrant priests, kindle Agni
(with oblations), victorious over their enemies. [sapta hotra_h pra_cir
vas'at.-kurvnti, seven principal priests or assistants at the Soma Ya_gas
are: 1. the institutor, yajama_na; 2. hota_, who repeats the hymns of the
R.k; 3. udgata_, who chants the Soma; 4. pota_, who prepares the materials
for the oblation; nes'ta_, who pours it on the fire; 6. brahma_, who supervises
the whole process; and 7. ra_ks.asa, who guards the door. Adhvaryu, who
recites the formulae of the yajus. may replace the yajama_na].1.036.08
The destroying (deities along with you) have slain Vr.tra; they have made
earth and heaven and the firmament the spacious dwelling-place (of living
creatures); may Agni, possessed of wealth, when invoked, be a benefactor
to Kan.va, like a horse that neighs in a conflict for cattle. [govis.ayeccha_yuktes.u
, assumed: san:gra_mes.u, in battles to win cattle].1.036.09
Take your seat, Agni, on the sacred grass, for you are mighty; shine forth,
for you are devoted to the gods; adorable and excellent Agni, emit the
moving and graceful smoke.1.036.10
Bearer of oblations, (you are he) whom the gods detained for the sake of
Manu; whom, giver of wealth, Kan.va, the host of pious guests, has detained;
whom Indra detained, and whom (now) some other worshipper has detained.
[medhya_tithi, attended by venerable (medhya) guest (atithi) is an epithet
of Kan.va whose son is Medha_tithi, the r.s.i of the twelfth and followins
su_ktas].1.036.11
The rays of that Agni, whom Kan.va made more brilliant than the sun, pre-eminently
shine; him do these our hymns, him do we, extol.1.036.12
Agni, giver of food, complete our treasures, for the friendship of the
gods is obtainable through you. You are lord over famous viands; make us
hapy, for you are great.1.036.13
Stand up erect for our protection, like the divine Savita_; erect, you
are the giver of food, for which we invoke you with unguents, and priests
(offering oblations). [Erect Agni is the yu_pa or post].1.036.14
Erect, preserve us by knowledge from sin; consume every malignant spirit;
raise us aloft, that we may pass (through the world); and that we may live,
convey our sealth (of oblations) to the gods.1.036.15
Youthful and most resplendent Agni, protect us against evil spirits, and
from the malevolent (man), who gives no gifts; protect us from noxious
(animals), and from those who seek to kill us.1.036.16
Agni, with the burning rays, destroy entirely our foes, who make no gifts,
as (potter's ware) with a club; let not one who is inimical to us, nor
the man who attacks us with sharp weapons, prevail against us. [ghana =
club; assumed: bha_n.d.a_di].1.036.17
Agni is solicited for power-conferring (affluence); he has granted prosperity
to Kan.va, he has protected our friends, as well as the (sage who was)
the host of the holy and (every other) worshipper (who has had recourse
to him) for riches.1.036.18
We invoke from afar, along with Agni, Turvas'a, Yadu and Ugradeva; let
Agni, the arrester of the robber, bring hither Navava_stu, Br.hadratha
and Turvi_ti. [All were ra_jars.is, royal sages; Turvasu and Yadu were
sons of Yaya_ti of the lunar race].1.036.19
Manu detained you, Agni, (to give) light to the various races of mankind.
Born for the sake of sacrifice, and satiated with oblations, you, whom
men reverence, have blazed for Kan.va.1.036.20
The flames of Agni are luminous, powerful, fearful, and not to be trusted.
Ever assuredly and entirely consume the mighty spirits of evil and all
our other adversaries.

1.037.01
Celebrate, Kan.vas, the aggregate strength of the Maruts, sportive, with
horses, but shining in their car. [kan.vas = sages or priests; anarva_n.am
= bhra_tr.vya-rahitam, lit. without a brother's son; arvan = a horse; since
Maruts' chariot is drawn by deer, they can do without horses; bhra_tr.vya
= enemy].1.037.02
Who, borne by spotted deer, were born self-radiant, with weapons, war-cries
and decorations. [va_s'i_bhih = with sounds or speeches; i.e. with cries
terrifying the enemy's army; vas'i = va_c, speech, voice].1.037.03
I hear the craking of the whips in their hands, wonderfully inspiring (courage)
in the fight.1.037.04
Address the god-given prayer to those who are your strength, the destroyers
of foes, the powerful, possessed of brilliant reputation. [devattam-brahma,
the praise or prayer which recommends the oblation, obtained from the favour
of instruction of the gods].1.037.05
Praise the sportive and unresisted might of the Maruts, who were born amongst
kine, and whose strength has been nourished by (the enjoyment of) the milk.
[gos.u-ma_rutam, Maruts among the cows; pr.s'niyai vai payaso marut, Maruts
were born of milk for Pr.s'ni. jambhe rasasya vavr.dhe, their vigour, derived
from or of the milk, was increased (either) in enjoyment or in the belly:
goks.i_raru_pasya sambandhi tat tejo jambhe mukhe udare va_ vr.ddham abhu_t].1.037.06
Which is the chief leader among you, agitators of heaven and earth, who
shake all around like the top (of a tree)?1.037.07
The house-holder, in dread of your fierce and violent approach, has planted
a firm (buttress); for the many-ridged mountain is shattered (before you).[ma_nus.o
dadhre, the man has planted; ma_nus.o is explained: gr.hasva_mi_, the master
of the house; dadhre is further explained: gr.hada_d.hya_rtham dr.d.ham
stambham, a strong post to give stability to the dwelling].1.037.08
At whose impetuous approach, earth trembles like an enfeebled monarch through
dread (of his enemies).1.037.09
Stable is their birth place, (the sky), yet the birds (are able) to issue
from (the sphere of) their parent; for your strength is everywhere (divided
between two--regions, or heaven and earth.1.037.10
They are the generations of speech; they spread out the waters in their
courses; they urge the lowing (cattle) to enter (the water) up to their
knees (to drink).1.037.11
They drive before them in their course, the long, vast, uninjurable, rain-retaining
cloud.1.037.12
Maruts, as you have vigour, invogorate mankind; give animation to the clouds.1.037.13
Wherever the Maruts pass, they fill the way with clamour; every one hears
their (noise).1.037.14
Come quickly, with your swift (vehicles); the offerings of the kan.vas
are prepared; be pleased with them.1.037.15
The offering is prepared for your gratification; we are your (worshipper),
that we may live all our life.

1.038.01
Maruts, who are fond of praise, and for whom the sacred grass is trimmed,
when will you take us by both hands as a father does his son?1.038.02
Where indeed are you (at present)? When will your arrival take place? Pass
from the heaven, not from the earth. Where do they worship you cry (to
you) like cattle?1.038.03
Where, Maruts, are your new treasures? Where your valuable (riches)? Where
all your auspicious (gifts)? [sumna_, suvita_, saubhaga: offspring and
cattle, jewels and gold, horses, elephants and the like].1.038.04
That you, sons of Pr.s'ni, may become mortals, and your panegyrist become
immortal. [pr.s'ni = dhenu, a cow].1.038.05
Never may your worshipper be indifferent to you, as a deer (is never indifferent)
to pasture, so that he may not tread the path of Yama.1.037.06
Let not the most powerful and indestructible Nirr.ti destroy us; let him
perish with our (evil) desires.1.038.07
In truth the brilliant and vigorous Maruts, cherishes by Rudra, send down
rain without wind upon the desert. [rudriya_sah: rudrasya ime, those who
belong to Rudra; rudren.a pa_litah, protected by Rudra].1.038.08
The lightning roars like a parent cow that bellows for its calf, and hence
the rain is set free by the Maruts.1.038.09
They spread darkness over the day by a water-bearing cloud, and thence
inundate the earth.1.038.10
At the roaring of the Maruts, every dwelling of earth (shakes), and men
also tremble.1.038.11
Maruts, with strong hands, come along the beautifully-embanked rivers,
with obstructed progress.1.038.12
May the felloes of your wheels be firm; may your cars and their steeds
be steady, and your fingers well-skilled (to hold the reins).1.038.13
Declare in our presence, (priests), with voice attuned to praise Brahman.aspati
(lord of the sacriricial food), Agni and the beautiful Mitra.1.038.14
Utter the verse that is in your mouths, spread it out like a cloud spreading
rain; chant the measured hymn.1.038.15
Glorify the host of Maruts, brilliant, deserving of praise, entitled to
adoration; may they be exalted by this our worship.

1.039.01
When Maruts, who make (all things) tremble, you direct your awful (vigour)
downwards from afar, as light (descends from heaven), by whose worship
by whose praise (are you attracted)? to what (place of sacrifice), to whom,
indeed, do you repair?1.039.02
Strong be your weapons for driving away (your) foes, firm in resisting
them; yours be the strength that merits praise, not (the strength) of a
treacherous mortal.1.039.03
Directing Maruts, when you demolish what is stable, when you scatter what
is ponderous, then you make your way through the forest (trees) of earth
and the defiles of the mountains.1.039.04
Destroyers of foes, no adversary of yours is known above the heavens, nor
(is any) upon earth; may your collective strength be quickly exerted, sons
of Rudra, to humble (your enemies). [rudra_sah: rudra-putrah, sons of Rudra,
perhaps a reference to the protection by Rudra].1.039.05
They make the mountains tremble, they drive apart the forest-trees. Go,
divine Maruts, whither you will, with all your progeny, like those intoxicated.1.039.06
You have harnessed the spotted deer to your chariot; the red deer yoked
between them, (aids to) drag the car; the firmament listens for your coming,
and men are alarmed. [pr.s.ati_ = spotted deer (steeds of Maruts); the
text says: pras.t.irvahati rohita; pras.t.ih = a kind of yoke, in the middle
of three steeds harnessed to a car; rohita = a red deer which bears (vahati)
or drags the car (ratham nayati).1.039.07
Rudras, we have recourse to your assistance for the sake of our progeny;
come quickly to the timid Kan.va, as you formerly came, for our protection.1.039.08
Should any adversary, instigated by you, or by man, assail us, withhold
from him food and strength and your assistance.1.039.09
Pracetasas, who are to be unreservedly worshipped, uphold (the sacrificer)
Kan.va; come to us, Maruts, with undivided protective assistance, as the
lightning (bring) the rain. [pracetas: an epithet: pra (those possessed
of superior) cetas (intellect).1.039.10
Bounteous givers, you enjoy unimpaired vigour; shakers (of the earth),
you possess undiminished strength; Maruts, let loose your anger, like an
arrow, upon the wrathful enemy of the r.s.is.

1.040.01
Rise us, Brhman.aspati; devoted to the gods, we solicit you, bounteous
Maruts, be nigh at hand; Indra, be a partaker fo the libation. [Earlier
Brahman.aspati was a form of Agni; now he is associated with the Maruts].1.040.02
Man celebrates you, son of strength, for the wealth abandoned (by the foe).
Maruts, may be who praises you obtain wealth, yielding excellent steeds
and eminent vigour. [sahasasputra: balasya bahupa_laka, the abundant protector
of strength].1.040.03
May Brahman.aspati approach us; may the goddess, speaker of truth,
approach us; may the gods (drive away) every adversary, and present, conduct
us to the sacrifice which is beneficial to man, and (abounds) with respectably-presented
offerings. [devi sunr.ta_ = goddess of speech or va_k devata_; she is priyasatyaru_pa,
lover of truth, a form of Sarasvati_].1.040.04
He who presents to the ministrant (priest) wealth fit to be accepted, enjoys
inexhaustible abundance; for him we worship, Il.a_, attended by brave warriors,
inflicting much injury, receiving none. [manoh putri_ = daughter of Manu,
the institutrix of sacrifices; Il.a_ is sobhanair-vi_rair-bhat.air-yukta
= accompanied by excellent heroes, hence suvi_ra_].1.040.05
Verily Brahman.aspati proclaims the sacred prayer, in which the divinities,
Indra, Varun.a, Mitra and Aryaman, have made their abode. [This and the
next verse are to be recited at Agnis.t.oma as prayers to Indra and the
Maruts. Hota_ recites the prayer (mantra) aloud (pravadati), by the mouth
(ukthya); in the mantra, Indra and the other deva_s rest. The next verse
explains how the mantra brings them to the presence of the worshipper:
indra_di-sarvadevata_pratipa_dakam mantram].1.040.06
Let us recite, gods, that felicitous and faultless prayer at sacrifices;
if you, leaders, desire (to hear) this prayer, then will all that is to
be spoken reach unto you.1.040.07
Who, (except Brahman.aspati), may approach the man who is devoted to the
gods, by whom the clipped sacred grass is spread; the giver of the oblation
has proceeded with the priests (to the hall of sacrifice), for he has a
dwelling (abounding) internally with precious things.1.040.08
Let Brahman.aspati concentrate his strength associated with the regal (divinities),
he slays (the foe); in the time of danger he maintains his station; armed
with the thunderbolt, there is no encourager nor discourager of him in
a great battle or a small. [The thunderbolt identifies Indra].

1.041.01
The man whom the wise Varun.a, Mitra and Aryaman protect quickly subdues
(his foes). [The su_kta is addressed to the three a_dityas: varun.a, mitra
and aryama_, sons of Aditi, wife of Kas'yapa].1.041.02
Hw whom they heap (with riches), as if (collected) by his own arms; the
man whom they defend from the malignant; every such man, safe from injury,
prospers.1.041.03
The kings (Varun.a etc.) first destroy their strongholds, and then the
foes of those (who worship him), and put aside their evil deeds.1.041.04
A_dityas, to you repairing to the sacrifice, the path is easy and free
from thorns; no unworthy oblation is here prepared for you.1.041.05
A_dityas, guides, may the sacrifice which you come to by a straight path,
be to you for your gratification.1.041.06
That mortal (whom you favour), exempt from harm, obtains all valuable wealth,
and offspring like himself.1.041.07
How, my friends, shall we recite priase (worthy) of the great glory of
Mitra, Varun.a and Aryaman?1.041.08
I do not denounce to you him who assails or reviles the man devoted to
the gods. I rather propitiate you with offered wealth.1.041.09
For he (the worshipper) loves not, but fears to speak evil (of any one),
as a gamester fears (his adversary) holding the four (dice), until they
are thrown. [caturas'cid dadama_na_d vibhi_ya_d-a_-nidha_toh, he may fear
from one holding four until the fail; explained as: caturo aks.a_n dha_rayatah
kitavat = from a gambler holding four dice. The dice are four cowrie shells,
kapardakah].

1.042.01
Pu_s.anm convey us over the road, remove the wicked (obsructer of the way).
Son of the cloud, deity, go before us. [ pu_s.an is one of the 12 a_dityas.
He presides over the earth: pr.thivya_bhima_ni_ devah; he cherishes the
world: fr. pus', to nourish. He presides over journeying or the roads].1.042.02
If a wicked (adversary), Pu_s.an, a robber, or one who delights in evil,
points out to us (the way we ought not to go), do you drive him from the
road.1.042.03
Drive him far away, apart fom the road, the hinderer of our journey, a
thief, a deceiver.1.042.04
Trample with your feet upon the mischievous (body) of that evil-minded
pilferer of both (what is present and what is absent), whoever he be.1.042.05
Sagacious and handsome Pu_s.an, we solicit of you that protection wherewith
you have encouraged the patriarchs.1.042.06
Therefore do you, who are possessed of all prosperity and well-equipped
with golden weapons, bestow upon us riches that may be liberally distributed.1.042.07
Lead us past our opponents; conduct us by an easy path; know, Pu_s.an,
how to protect us on this (journey). [The refrain in this and the next
two hymns: pu_s.an iha kratum vidah: Pu_s.an, know here, the act or business
(act of sacrifice); on this occasion or journey, know how to fulfill your
function of giving us protection].1.042.08
Lead us where there is abundant fodder; let there be no extreme heat by
the way; Pu_s.an, know to protect us on this (journey).1.042.09
Be favourable to us, fill us (with abundance), give us (all goood things),
sharpen us (with vigour), fill our bellies, Pu_s.an, know how to protect
us on this (journey).1.042.10
We do not censure Pu_s.an, but praise him with hymns; we solicit the good-looking
(Pu_s.an) for riches.

1.043.01
When may we repeat a most grateful hymn to the wise, the most bountiful
and mighty Rudra, who is (cherished) in our hearts? [Rudra means, he who
makes to weep, who causes all the weep at the end of time; he thus gets
identified with the principle of destruction, or S'iva; in this Su_kta
he presides over medicinal plants and is a beneficent deity].1.043.02
By which earth may (be induced to) grant the gifts of Rudra to our cattle,
our people, our cows, and our progeny. [Aditi = earth who acts (karat)
so that Rudri_ya may be obtained. Rudri_ya = rudra sambandhi bhes.ajam,
medicines presided over by Rudra; ya te rudra s'iva tanuh, s'iva vis'va
ha, bhes.aji s'iva, rudrasya bhes.ajiti: whatever are your auspicious forms,
O Rudra, they are all auspicious; auspicious are medicaments, the medicaments
of Rudra].1.043.03
By which Mitra and Varun.a, and Rudra and all the gods, being gratified,
may show us (favour).1.043.04
We ask the felicity of S'am.yu, from Rudra, the encourager of hymns, the
protector of sacrifices, possessed of medicaments that confer delight.
[S'am.yu is the son of Br.haspati. ja = one born; las.a = happiness; jala_s.abhes.ajam
= he who has medicament conferring delight; cf. abhila_s.a].1.043.05
Who is so brilliant as S'am.yu, who gratifies like gold, the best of the
gods, the provider of habitations?1.043.06
Who bestows easily-obtained happiness on our steeds, our rams, our ewes,
our men, our women, and our cows?1.043.07
Soma, grant us prosperity more than (sufficient for) a hundred men, and
much strength-engendering food.1.043.08
Let not the adversaries of Soma, let not our enemies, harm us; cherish
us, Indra, with (abundant) food.1.043.09
Soma, who are immortal, and abide in an excellent dwelling, have regard
for your subjects, when at their head in the hall of sacrifice you observe
them (engaed in) decorating you.

1.044.01
Agni, who are immortal, and cognisant of all begotten things, bring from
the dawn to the donor (of the oblation) wealth of many sorts, with an excellent
habitation; bring hither today the gods awaking with the morning.1.044.02
For you, Agni, are the accepted messenger of the gods, the bearer of oblations,
the vehicle of sacrifices; associated with Us.as and the As'vins, bestow
upon us abundant and invigorating food. [rathir adhvara_n.a_m: ratha stha_ni_ya,
in the place of a chariot].1.044.03
We select today Agni, the messenger, the giver of dwellings, the beloved
of many, the smoke-bannered, the light-shedding, the protector of the worship
of the worshipper at the break of day.1.044.04
I praise Agni at the break of day, the best and youngest (of the gods),
the guest (of man), the universally-invoked, who is friendly to the man
that offers (oblations), who knows all that are born, that he may go (to
bring) the other divinities.1.044.05
Agni, immortal sustainer of the universe, bearer of oblations, deserving
of adoration, I will praise you, who are exempt from death, the preserver
of the sacrificer.1.044.06
Juvenile Agni, whose flames delight, who ar euniversally invoked, and are
praised (by us) on behalf of the worshipper, understand (our wishes), and
granting Praskan.va to live a lengthened life, do honour to the divine
man. [namasya_ daivyam janam, i.e. the r.s.i of the hymn, Praskan.va].1.044.07
All people kindle you, Agni, the sacrificer, the omniscient; do you, Agni,
who are invoked by many, quickly bring hither the sapient deities.1.044.08
Object of holy rites, (bring hither) on the dawn following the night, Savita_,
Us.as and As'vins, Bhaga and Agni; the Kan.vas pouring out libations, kindle
the water of the burnt offering. [svadhvara, fr. su (good) and adhvara
(sacrifice), hence equated with the a_havani_ya fire].1.044.09
You, Agni, are the protector of the sacrifices of the people, and the messenger
(of the gods); bring hither today the gods awaking at dawn, and contemplating
the sun, to drink the Soma juice.1.044.10
Resplendent Agni, visible to all, you have blazed after many preceding
dawns, you are the protector (of people) in villages, you are the associate
of man placed on the east (of the altar). [Man placed on the east: purohita
= the domestic priest].1.044.11
We place you, Agni, as Manu placed you, who are the implement of sacrifice,
the invoker, the ministering priest, very wise, the destroyer (of foes),
immortal, the messenger (of the gods).1.044.12
When, cherisher of friends, you are present as the Purohita at a sacrifice,
and discharge the mission of the gods, then your flames roar like the resounding
billows of the ocean.1.044.13
Agni, with sharp ears, hear me; let Mitra and Aryaman, and Aryaman, and
(other) early-stirring deities, with all the accompanying oblation-bearing
gods, sit down at the sacrifice upon the sacred grass.1.044.14
Let the munificent Maruts, who have tongues of fire, and are encouragers
of sacrifice, hear our praise; let the rite-fulfilling Varun.a, with the
As'vins, and with Us.as, drink the Soma juice.

1.045.01
Agni, do you, in this our rite, worship the Vasus, the Rudras, the A_dityas,
or any other (living) being sprung from Manu, sacrificing well and sprinkling
water. [janam: manu-ja_tam, a man born of Manu Jana; signifying a divine
being in connection with the enumerated deities, another man, devata_ ru_pa
of a divine nature or form].1.045.02
Verily the discriminating gods are givers of rewards to the offerer (of
oblations); lord of red coursers, propitiated by our praises, bring hither
the three and thirty divinities. [Aitareya Bra_hman.a, 2,18 refes to two
classes of 33 divinities each; the first one are Somapa_s (drinkers of
Soma); and the second are personifications of sacrifices: 11 praya_jas,
11 anuya_jas, 11 upaya_jas (propitiated with oblations of clarified butter,
not libations of Soma)].1.045.03
Agni, accomplisher of solemn acts, cognisant of all who are born, hear
the invocation of praskan.va, as you have heard those of Priyamedha of
Atri, of Viru_pa, of An:giras. [All are r.s.is. Atri and An:giras are among
the Praja_patis. Priyamedhas = Priyavrata, son of Svayambhuva Mnau; Viru_pa,
an early descendant of Vaivasvata Manu, the father of Il.a_, the Manu of
the Veda; Vis.n.u Pura_n.a, pp. 53 and 359].1.045.04
The performers of great ceremonies, the offerers of acceptable sacrifices,
have invoked for (their protection), Agni, shining amidst the solemnities,
with pure resplendence.1.045.05
Invoked by oblations, giver of rewards, listen to these praises with which
the sons of Kan.va invoke you for protection.1.045.06
Agni, granter of abundant sustenance, who are beloved of many, the sons
of men invoke you, radiant-haired, to bear the oblation (to the gods).1.045.07
The wise have placed you, Agni, in (their) sacrifices as the invoker, the
ministrant priest, the donor of vast wealth, the quick-hearing the far-renowned.1.045.08
The wise (priests), with effused libations of Soma juice, have summoned
you, vast and brilliant Agni, to partake of the (sacrificial food) as they
hold the oblation on the part of the individual who presents it.1.045.09
Strength-generated, giver of rewards, provider of dwellings, place here
today upon the sacred grass the morning-moving deities, or (other) deified
being, to drink the Soma juice. [strength-generated: an apparent reference
to production of fire by friction].1.045.10
Worship with conjoint invocations, Agni, the present deified being; bounteous
divinities, this is the Soma juice; drink it, for it was yesterday expressed.
[tiro-ahnyam: an epithet of the prepared Soma; tiras: oblique or indirect,
ahnyam: diurnal; a reference to Soma of the preceding day offered on the
succeeding day. In this and the previous hymn, the allusion is to some
divine or deified person, daivyam janam].

1.046.01
The beloved Us.as, until now unseen, scatters darkness from the sky; As'vins,
I greatly praise you.1.046.02
Who are divine, of pleasing appearance, children of the sea, willing dispensers
of wealth, and granters of dwellings (in recompense of) pious acts. [sindhu-ma_tarau;
the sun and the moon, born of the sea, samudra-jau].1.046.03
Since your chariot proceeds, (drawn) by your steeds, above the glorious
heavens, your praises are proclaimed (by us).1.046.04
(As'vins); guides; the sun, (the evaporator) of the waters, the nourisher,
the protector and beholder of the (solemn) rite, nourishes (the gods) with
our oblation.1.046.05
Na_satyas, accepting our praises, partake of the exhilarating Soma, the
animator of your minds.1.046.06
As'vins, grant us that invigorating food which may satisfy us, having dispelled
the gloom (of want). [The text has: tamastirah, 'dispenser of darkness';
darkness signifying poverty: daridrya rupandhaka_rah].1.046.07
Come as a ship, to bear us over an ocean of praises; harness, As'vins,
your car.1.046.08
Your vessel, vaster than the sky, stops on the seashore; your chariot (waits
on the land); the drops (of Soma) are expressed for yor worship.1.046.09
Kan.vas (ask this of the As'vins); (How) do the rays (of the sun proceed)
from the sky? (How) does the dawn (rise) in the region of the waters? Where
do you desire to manifest your own persons? [Lit. the text is: 'Rays from
the sky, Kan.vas, cause of dwelling in the place of the rivers; where do
you wish to place own form?' The added assumption is that Kan.vas are asked
to inquire of the As'vins the questions posed in the translation].1.046.10
There was light to irradiate the dawn; the sun (rose) like god; the fire
shone with darkened flames.1.046.11
A fit path was made for the sun to go beyond the boundary (of night); the
radiance of the luminary became visible.1.046.12
The worshipper acknowledges whatever boon he receives from the As'vins,
satiate with the enjoyment of Soma.1.046.13
Causers of felicity, co-dwellers with your worshipper, as with Manu come
hither to drink of Soma, and (accept) our praise.1.046.14
May Us.as follow the lustre of your approach, circumambient As'vins, and
may you be pleased with the oblations offered by night.1.046.15
As'vins, may you both drink (the oblation), and bestow upon us happiness,
through your irreproachable protection.

1.047.01
As'vins, encouragers of sacrifice, this most sweet Soma is prepared for
you; drink it of yesterday's expressing, and grant riches to the donor.1.047.02
Come, As'vins, with your three-columned triangular car; the Kan.vas repeat
your praise at the sacrifice; graciously hear their invocation. [trivandhuren.a
trivr.ta rathena_, with a car with three posts and triangular is an earlier
explanation; in the context of this hymn, the rendering is: having three
undulating fastenings of timber, and passing unobstructedly through the
three worlds].1.047.03
As'vins, encouragers of sacrifice, drink this most sweet Soma; approach
today the giver of the offering, you who are of pleasing aspects and bearers
of wealth.1.047.04
Omniscient As'vins, stationed on the thrice-heaped sacred grass, sprinkle
the sacrifice with the sweet juice; the illustrious Kan.vas, with effused
libations, invoke you.1.047.05
With such desired aids as you protected Kan.va with, do you, cherish of
pious acts, preserve us; encouragers of sacrifice, drink the Soma.1.047.06
Good-looking As'vins, as you brought in your car, bearers of wealth, abundance
to Suda_s, so bring to us in the riches that many covet, whether from the
firmament or the sky beyond. [Suda_s is a ra_ja, son of Pi_javana. Two
Suda_s are attested; one Suda_sa is of the solar line (Vis.n.u Pura_n.a,
380); another is of the lunar line, son of Divoda_sa (Vis.n.u Pura_n.a,
454)].1.047.07
Na_satyas, whether you abide far off or close at hand, come to us in your
well-constructed car, with the rays of the sun.1.047.08
Let your coursers, the grace of the sacrifice, bring you to be present
at our rite; guides (of men) bestowing food upon the pious and liberal
donor (of the offering), sit down on the sacred grass.1.047.09
Come, Na_satyas, with your sun-clad chariot, in which you have ever conveyed
wealth to the donor (of the offering), to drink of the sweet Soma. [Sun-clad:
lit. sun-skinned, su_ryatvaca_, i.e. surrounded by the sun or like the
sun in brightness].1.047.10
We invoke with chanted and recited hymns, the very affluent As'vins, to
be present for our protection. Have you not ever drunk the Soma in the
favoured dwelling of the Kan.vas?

1.048.01
Us.as, daughter of heaven, dawn upon us with riches; diffuser of light,
dawn upon us with abundant food; bountiful goddess, dawn upon with wealth
(of cattle).1.048.02
Abounding with horses, abounding with kine, bestowers of every sort of
wealth, (the divinities of morning) are possessed of much that is necessary
for the habitations (of men); Us.as, speak to me kind words; send us the
affluence of the wealthy. [The epithets of Us.as are in fem. pl., without
a substantive: as'vavatih, gomatih, vis'vasuvidah; hence, assumed: us.o-devatah,
the many divinities of dawn].1.048.03The
divine Us.as has dwelt (in heaven of old); may she dawn today, the excitress
of chariots which are harnessed at her coming, as those who are desirous
of wealth (send ships) to sea. [samudre na s'ravasyavah = like those desirous
of wealth for sea; added: 'send ships'. uva_sa, us.ah is explained: pura_
niva_sam akarot, she has made a dwelling formerly; an allusion to her producing
the dawn, prabha_tam kr.tavati_].1.048.04
Us.as, at your comings wise men turn their minds to benefactions; of these
men, the most wise Kan.va proclaims the fame.1.048.05
Us.as, nourishing (all), comes daily like a matron, the directress (of
household duties), conducting all transient (creatures) to decay; (at her
coming) each biped stirs and she wakes up the birds.1.048.06
She animates the diligent, and sends clients (to their patrons); and shedder
of dews, knows not delay; bestower of food, at your rising the soaring
birds no longer suspend (their flight). [arthinah visr.jati = she lets
loose the solicitors; the explanation: te (ya_cakah) us.ahka_le samuttha_ya
svaki_yada_tr.gr.he gacchanti, they, having risen at early morning, go
to the houses of those who are their respective benefactors].1.048.07
This auspicious Us.as has harnessed (her vehicles) from afar, above the
rising of the sun; and she comes gloriously upon man, with a hundred chariots.
[many chariots of the dawn = many rays of light].1.048.08
All living beings adore her, that she may be visible; bringer of good,
she lights up the world; the affluent daughter of heaven drives away the
malevolent and disperses the absorbers (of moisture). [sridhah: s'os.ayitr.n
= the driers up; an allusion to the clouds which take up the dew of night?]1.048.09
Shine around, Us.as, with cheering lustre, bringing us every day much happiness,
and scattering darkness.1.048.10
Inasmuch, bringer of good, as you dawn, the breath and life of all (creatures)
rest in you; diffuser of light, come to us with your spacious car; possessor
of wondrous wealth, hear our invocation.1.048.11
Us.as, accept the (sacrificial) food which of many kinds exists among the
human race, and thereby bring to the ceremony the pious, who offering oblations,
praise you.1.048.12
Us.as, bring from the firmament all the gods, to drink the Soma, and to
you yourself bestow upon us excellent and invigorating food, along with
cattle and horses.1.048.13
May that Us.as whose bright auspicious rays are visible all around, grant
us desirable, agreeable, and easily-attainable riches.1.048.14
Adorable Us.as, whom the ancient sages invoked for protection and for food,
do you, (radiant) with pure light, (pleased) by our offerings, accept our
praises.1.048.15
Us.as, since you have today set upon the two gates of heaven with light,
grant us a spacious and secure habitation; bestow upon us, goddess, cattle
and food.1.048.16
Adorable Us.as, associate us with much and multiform wealth, and with abundant
cattle, with all foe-confounding fame, and giver of sustenance, with food.

1.049.01
Us.as, come by auspicious ways from above the bright (region of the) firmament;
let the purple (kine) bring you to the dwelling of the offerr of Soma.
[arun.yo ga_va us.asa_m = purple cows, the vehicles of the morning].1.049.02
Us.as, in the ample and beautiful chariot in which you ride, come today,
daughter of heaven, to the pious offerer of the oblation.1.049.03
White-complexioned Us.as, upon your coming, bipeds and quadrupeds (are
in motion), and the winged birds flock around from the boundaries of the
sky.1.049.04
You, Us.as, dispersing the darkness, illumine the shining universe with
your rays; such as you are, Kan.vas, desirous of wealth, praise you with
their hymns.

1.050.01
His coursers bear on high the divine all-knowing Sun, that he may be seen
by all (the worlds).1.050.02
(At the approach) of the all-illuminating Sun, the constellations depart
with the night, like thieves. [naks.atra_n.i = lunar asterims or stars,
in general, which are abodes of the gods or the visible forms of pious
persons after death: devagr.ha vai naks.atra_n.i, the constellations are
verily the abodes of the gods; yo va_ iha yajate amum. lokam. naks.ate
= he who performs worship here obtains the next world; sukr.tam. va_ eta_ni
jyotim.s.i yan naks.atra_n.i = those constellations are the luminaries
of those who practise religious acts, i.e. those who by attending to religious
duties in this world attain svarga, are beheld in the form of constellations:
iha loke karma_nus.t.ha_ya yi svargam pra_pnuvanti te naks.atraru_pen.a
dr.s.yante].1.050.03
His illuminating rays behold men in succession, like blazing fires.1.050.04
You, Su_rya, outstrip all in speed; you are visible to all; you are the
source of light; you shine throughout the entire firmament. [Smr.ti states
that the sun moves 2,202 yojanas in a half a winkle of the eye; jyotis.kr.t
= giving light to all things, even to the moon and the planets, by night;
for, they are of a watery substance from which the rays of the sun are
reflected (like a mirror in a door-way reflecting sun's rays, to light
up a chamber); metaphysical explanation: sun is the supreme spirit, who
enables all beings to pass over the ocean of existence, who is beheld by
all desiring final emancipation, who authors true light, and who illuminates
everything through the light of the mind].1.050.05
You rise in the presence of the Maruts, you rise in the presence of mankind,
and so as to be seen in the presence of the whole (region) of heaven. [prayam
deva_na_m vis'ah = before the men or people of the gods, i.e. the Maruts
(who are elsewhere designated: maruto vai deva_na_m vis'ah)].1.050.06
With that light with which you, the purifier and defender from evil, look
upon this creature-bearing world.1.050.07
You traverse the vast ethereal space, measuring days and nights, and contemplating
all that have birth.1.050.08
Divine and light-diffusing Su_rya, your seven coursers bear you, bright-haired,
in your car. [sapta haritah = seven rays; seven horses = seven days of
the week; or, is there an allusion to seven scattered prismatic rays?]1.050.09
The Sun has yoked the seven mares that safely draw his chariot, and comes
with them self-harnessed. [sapta s'undhyuvah; as'va-str.yah = mares; they
are also naptyah, since the car does not fall because of them, ya_bhir
na patati rathah].1.050.10
Beholding the up-springing light above the darkness, we approach the divine
Sun among the gods, the excellent light. [An allusion to the spiritual
sun: darkness connotes sin; approach to the sun is a reunion with the supreme
spirit; aganma jyotiruttamam, we go to the best light, i.e. we become one
with the spiritual light, sa_yujyam gaccha_mah; tam yatha_ yathopa_sate
tad eva bhavati, he (the worshipper) becomes identical with that which
he worships].1.050.11
Radiant with benevolent light, rising today and mountina into the highest
heaven, do you O Sun, remove sickness of my heart, and the yellowness (of
my body). [hrd.-roga = heart-burn or indigestion; harima_n.am = greenness
(caused by bilious afflictions). Pras'kan.va was reportedly cured of leprosy
or a cutaneous malady, with this praise of Su_rya; S'aunaka treats this
as a mantra dedicated to the Sun to remove sin, heal disease, be an antidote
to poison and as a means of obtaining present happiness and final liberation].1.050.12
Let us transfer the yellowness (of my body) to the parrots, to the starlings,
or to the harita_la (tree). [haridrava = harita_la druma; this may be a
reference to haridrava, a yellow vegetable power, yllow orpiment].1.050.13
This A_ditya has risen with all (his) might, destroying my adversary, for
I am unable to resist my enemy (sickness).

1.051.01
Anime with praises that ram, (Indra), who is adored by many, who is gratified
by hymns, and is an ocean of wealth; whose good deeds spread abroad for
the benefit of mankind, like the rays of light; worship the powerful and
wise Indra, for the enjoyment of prosperity. [tyam. mes.am: Indra assumed
the form of a ram and came to a sacrifice performed by Medha_tithi and
drank Soma, so a legend; mes.a = victor over foes. Another legend is that
An:giras worshipped to get a son who would resemble Indra; Indra himself
became his son whose name was Savya].1.051.02
The protecting and fostering R.bhus hastened to the presence of Indra,
of graceful motion, and irradiating the firmament, imbued with vigour,
the humiliator of his enemies, the performer of a hundred pious acts; and
by them, encouraging words were uttered. [R.bhus = Maruts who encouraged
Indra; 'all gods who were your friends have fled; may there be friendship
between the Maruts and you'. Indra is one of 12 A_dityas, as S'akra, hence
'irradiating the firmament'; words were uttered: prahara bhagava vi_ryasva,
strike; bhagavan, be valiant].1.051.03
You have opened the cloud for the An:girasas you have shown the way to
Atri, who vexes his adversaries by a hundred doors (by a number of yantras,
means or contrivances); you have granted wealth, with food, to Vimada;
you are wielding your thunderbolt in defence of a worshipper engaged in
battle. [gotra = herd of cattle or a cloud; gotrabhid = mountain-breaker
with his thunderbolt (Indra) or may allude to the recovery of cows stolen
by Pan.i;; Vimada = a mahars.i].1.051.04
You have opened the receptacle of the waters; you have detained in the
mountain the treasure of the malignant; when you had slain Vr.tra, the
destryer, you made the sun visible in the sky. [parvate danumad vasu =
in the mountain, a dwelling of Indra; danumad = descended from Danu, a
Da_nava, an asura or an epithet of vasu, wealth, fit for liberality (fr.
danu, giving) or one doing injury, an enemy; Vr.tra (Ahi) is hantri, the
slayer; so yat sarva_n etat samabhavat tasma_d ahiriti, inasmuch as he
was the same as all that (benefits of sacrifice, fame, knowledge, prosperity),
he wa called Ahi].1.051.05
You, Indra, by the devices, have humbled the deceivers who presented oblations
to their own mouths; propitious to men, you have destroyed the cities of
Pipru, and have well defended R.jis'van in robber-destroying (contest).
[Pipru is an asura; R.jis'van is a worshipper whom they oppressed; dasyu-hatyes'u,
in battles killing the dasyus].1.051.06
You have defended Kutsa in fatal fights with S'us'na; you have destroyed
S'ambara in defence of Atithigva; you have trodden with your foot upon
the great Arbuda; frm remote times were you born for the destruction of
oppressors. [S'us'na, S'ambara and Arbuda are asuras. Kutsa is a r.s.i;
Atithigva = hospitable, Divoda_sa].1.051.07
In you, Indra, is all vigour fully concentrated; you will delight to drink
the Soma; it is known by us that the thunderbolt is deposited in your hands;
cut off all prowess from the foe.1.051.08
Discriminate between the A_ryas and they who are Dasyus; restraining those
who perform no religious rites, compel them to submit to the performer
of sacrifices; be you, who are powerful, the encourager of the sacrificer;
I am desirous of celebrating all your deeds in ceremonies that give you
satisfaction. [A_ryas are those who practise religious rites; Dasyus do
not observe religious ceremonies and inimical to those who do].1.051.09
Indra abides, humbling the neglecters of holy acts in favour of those who
observe them; and punishing those who turn away from his worship in favour
of those who are present (with their praise); Vamra, while praising him,
whether old or adolescent, and spreading through heaven, carried off the
accumulated (materials of the sacrifice). [vamro vijagha_na samdihah =
vamra destryed the collections. Vamra, a r.s.i, when Indra was absent,
carried away the accumulated heap of offerings, the marrow or essence of
the earth, yad valmika-vap_sambha_ro bhavati u_rjjam eva pr.thivya_h].1.051.10
If Us.ana_s should sharpen your vigour by his own, then would your might
terrify by its intensity both heaven and earth. Friend of man, let the
will harnessed steeds, with the velocity of the wind, convey you, replete
(with vigour), to (partake of the sacrificial) food.1.051.11
When Indra is delighted with acceptable hymns, he ascends (his car), drawn
by more and more obliquely-curving coursers; fierce, he extracts the waters
from the passing (cloud) in a torrent, and has overwhelmed the extensive
cities of S'us.n.a.1.051.12
You mount your chariot willingly, Indra, for the sake of drinking the libations;
such as you delight in having been prepared (at the sacrifice of) S'a_rya_ta;
be pleased with them, as you are gratified by the effused Soma (at the
sacrifices) of others, so do you obtain imperishable fame in heaven. [S'arya_ta
was a ra_jar.s.i, descent from Bhr.gu. Aitareya Bra_hman.a: he was a prince
of the Mnau lineage. S'a_rya_ta is a descendant of S'arya_ti, the fourth
son of Manu Vaivasvata. R.s.i Cyavana married his daughter at a solemn
sacrifice attended by Indra and As'vins. Cyavana took the share of the
oblations intended for the As'vins. This act made Indra angry; to appease
Indra another sacrifice was prepared. The legend is cited from Kaus'itaki
(the legend is also noted in the Bha_gavata and Padma Pura_n.as).1.051.13
You have given, Indra, the youthful Vr.caya to the aged Kaks.i_vat, praising
you and offering oblations; you, S'atakratu, were Mena_, the daughter of
Vr.s.an.as'va; all these your deeds are to be recited at your worship.
[Vr.caya was given to Kaks.i_vat at a ra_jasu_ya ceremony. Indra became
Mena_, the daughter of Vr.s.an.as'va and later, also fell in love with
her. Mena_ is a daughter of Pitr.s by Svadha_ and the wife of Himavat,
king of mountains].1.051.14
Indra has been had recourse to, that he may assist the pious in their distress.
Praise by the Pajras, is (as stable) as the post of a doorway. Indra, the
giver of riches, who is possessed of (who desires to possess, expecting
as gifts from the institutor of the ceremony) horses, cattle, chariots
and wealth is present. [Pajras = An:girasas].1.051.15
This adoration is offered to the shedder of rain, the self-resplendent,
the possessor of true vigour, the mighty; may we be aided, Indra, in his
conflict, by many heroes, and abide in a prosperoud (habitation, bestowed)
by you.

1.052.01
Worship well that ram who makes heaven known, whom a hundred worshippers
at once are assiduous in praising. I implore Indra with many prayers to
ascend the car, which hastens like a fleet courser to the sacrificer for
my protection.1.052.02
When Indra, who delights in the sacrificial food, had slain the stream-obstructing
Vr.tra, and was pouring down the waters, he stood firm amid the torrents
like a mountain, and endowed with a thousand means of protecting (his votaries)
increased in vigour.1.052.03
He who is victorious over his enemies, who is spread through the dewy (firmament),
the root of happiness, who is exhilarated by the Soma him I invoke, the
most bountiful Indra, along with learned priests, with a mind disposed
to pious adoration, for he is the bestower of abundant food.1.052.04
Tha Indra whom in heaven the libations sprinkled on the sacred grass replenish,
as the kindred rivers hastening to it fill the ocean; that Indra whom the
Maruts, the driers up of moisture, who are unobstructed, and of undistorted
forms, attended as auxiliaries at the death of Vr.tra.1.052.05
His allies, exhilarated (by libations), preceded him, warring against the
withholder of the rain, as rivers rush down declivities. Indra, animated
by the sacrificial food, broke through the defences of Vala as did Trita
through the coverings (of the well). [paridhi_r iva tritah: tritah, triple
or threefold;hence, 'as through triple coverings or defences'. A legend
is: Ekata, Dvita and Trita were three men produced in water by Agni, for
the purpose of removing or rubbing off the relics of an oblation of clarified
butter (like three blades of sacred grass used to rub off. Another legend:
Agni threw the cinders of burnt-offerings into water, whence arose Ekata,
Dvita and Trita (called A_ptyas or sons of water). Trita went to draw water
from a well and fell into it; Asuras heaped coverings over the mouth of
the well to prevent his escape, but he broke through them. Indra's breaking
through the defences of Vala, the asura is compared to this exploit of
Trita].1.052.06
When, Indra, you had smitten with my thunderbolt the check of the wide-extended
Vr.tra, who, having obstructed the waters reposed in the region above the
firmament, your fame spread afar, your prowess was renowned.1.052.07
The hymns, Indra, that glorify you, attain unto you, as rivulets (flow
into) a lake. Tvas.t.a_ has augmented your appropriate vigour; he has sharpened
your bolt with overpowering might.1.052.08
Indra, performer of holy acts, desirous of going to man, you with your
steeds have slain Vr.tra (have set free) the waters, have taken in your
hands your thunderbolt of metal, and have made the sun visible in the sky.1.052.09
Through fear (of Vr.tra, they, the worshippers), recited the suitable hymn
of the Br.hat (Sa_ma), self-illuminating, strength-bestowing, and ascending
to heaven; on which his allies, (the Maruts), combating for men, (guardians)
of heaven, and vivifiers of mankind animated Indra (to destroy him). [Sa_ma
is added to br.hat. The alusion is to Sa_ma, a verse of the R.k].1.052.10
The strong heaven was rent asunder with fear at the clamour of that Ahi,
when you, Indra, was inspired by (drinking) the effused (Soma), and your
thunderbolt in its vigour struck off the head of Vr.tra, the obstructor
of heaven and earth.1.052.11
Although, Indra, the earth were of tenfold (its extent), and men multiplied
every day, yet, Maghavan, your prowess would be equally renowned; the exploits
achieved by your might would be spread abroad with the heavens.1.052.12
Firm-minded Indra, abiding (secure) in your strength beyond the limit of
the wide-expanded firmament, you have framed the earth for our preservation;
you have been the type of vigour; you have encompassed the firmament and
the sky as far as to the heavens.1.052.13
You are the type of the extended earth you are the lord of the vast god-frequent
(svarga) verily with your bulk you fillest all the firmament of a truth,
there is none other such as you. [pratima_nam bhuvah, the counter-measure
of the earth, i.e. of similar magnitude and like inconceivable power; r.s.vavi_rasya
br.hatah patih, lord or protector of the great (region), in which are the
gods (vi_ra) who are pleasant (r.s.va)].1.052.14
you, Indra, of whom heaven and earth have not attained the amplitude; of
whom the waters of heaven have not reached the limit; of whom, when warring
with excited animation against the withholder of the rains, (his adversaries
have not equalled the prowess); you alone have made everything else, (than
yourself), dependent (upon you).1.052.15
The Maruts worshipped you in this (encounter); all the gods in this engagement
imitated you in exultation, when you had struck the face of Vr.tra with
your angular and fatal (bolt). [bhr.s.timata_ vadhena, with the weapon
that has angles; Aitareya Bra_hman.a: vajra, the thunderbolt of Indra has
eight angles or blades, as.t.as.r.r vai vajrah].

1.053.01
We ever offer fitting praise to the mighty Indra, in the dwelling of the
worshpper, by which he (the deity) has quickly acquired riches, as (a thief)
hastily hastily carried (off the property) of the sleeping. Praise ill
expressed is not valued among the munificent.1.053.02
You, Indra, are the giver of horses, of cattle, or barley, the master and
protector of wealth, the foremost in liberality, (the being) of many days;
you disappoint not desires (addressed to you); you are a friend to our
friend; such an Indra we praise.1.053.03
Wise and resplendent Indra, the achiever of great deeds, the riches that
are spread around are known to be yours; having collected them, victor
(over your enemies), bring them to us; disappoint not the expectation of
the worshipper who trusts in you.1.053.04
Propitiated by these offerings, be these libations, dispel poverty with
cattle and horses; may we subduing our adversary, and relived from enemies
by Indra, (pleased) by our libations, enjoy together abundant food.1.053.05
Indra, may we become possessed of riches, and of food; and with energies
agreeable to many, and shining around, may we prosper through your divine
favour, the source of prowess, of cattle and of horses.1.053.06
Those who were your allies, (the Maruts), brought you joy; protector of
the pious, those libations and oblations (that were offered you on slaying
Vr.tra), yielded you delight, when you, unimpeded by foes, did destroy
the ten thousand obstacles oposed to him who praised you and offered you
oblations. [das'a sahas'ra_n.i vr.tra_n.i = covers, concealments, obstructions,
avaraka_ni].1.053.07
Humiliator (of adversaries), you go from battle to battle, and destroy
by your might city after city; with you foe-prostrating associate, (the
thunderbolt), you Indra, did slay afar off the deceiver named Namuci. [Namuci
is an asura; he is also a Da_nava, descendant of Danu].1.053.08
You have slain Karan~ja and Parn.aya with your bright gleaming spear, in
the cause of Atithigva; unaided, you did demolish the hundred cities of
Van:grida, when besieged by R.jis.van. [Van:gr.da is an asura; R.jis.van
is a ra_ja_].1.053.09
You, renowned Indra, overthrown by your not-to-be- overtaken chariot-wheel,
the twenty kings of men, who had come against Sus'ravas unaided, and their
sixty thousand and ninety-nine followers. [Perhaps, a reference to A_yus,
son of Puru_rava_s].1.053.10
You, Indra, have preserved Sus'ravas by your succour, Turvaya_n.a by your
assistance; you have made Kutsa, Atithigva, and A_tu subject to the mighty
though youthful Sus'ravas.1.053.11
Protected by the gods, we remain, Indra, at the close of the sacrifice,
your most fortunate friends; we praise you, as enjoying through you excellent
offspring, and a long and prosperous life.

1.054.01
Urge us not, Maghavan, to this iniquity, to these iniquitous conflicts,
for the limit of your strength is not to be surpassed; you have made the
waters of the rivers roar; how (is it possible) that the earth should be
filled with terror?1.054.02
Offer adoration to the wise and powerful S'akra; glorifying the listening
Indra, praise him who purifies both heaven and earth by his irresistible
might, who is the sender of showers, and by his bounty gratifies our desires.1.054.03
Offer exhilarating praises to the great and illustrious Indra, of whom,
undaunted, the steady mind is concentrated in its own firmness; for he,
who is of great renown, the giver of rain, the repeller of enemies, who
is obeyed his steeds, the showerer (of bounties), is hastening hither.1.054.04
You have shaken the summit of the spacious heaven; you have slain S'ambara
by your resolute self; you have hurled with exulting and determined mind
the sharp and bright-rayed thunderbolt against assembled Asuras.1.054.05
Since you, loud-shouting, have poured the rain upon the brow of the breathing
(wind), and (on the head) of the maturing and absorbing (sun), who shall
prevent you from doing today (as you will), endowed with an unaltered and
resolute mind?1.054.06
You have protected Narya, Turvas'a, Yadu and Turvi_ti, of the face of Vayya;
you have protected their chariots and horses in the unavoidable engagement;
you have demolished ninety-nine cities (of S'ambara). [Turvas'a may be
Turvasu, son of Yaya_ti, since another son of Yaya_ti, Yadu is also named.
Turvi_ti is a r.s.i; etasam = as'va].1.054.07
That eminent person, the cherisher of the pious, (he institutor of the
ceremony), promotes his own prosperity, who, while offering oblations to
Indra, pronounces his praise; or who, along with the offerings he presents,
recites hymns (in honour of him); for him the bounteous Indra causes the
clouds to rain from heaven.1.054.08
Unequalled is his might; unequalled is his wisdom; may these drinkers of
the Soma become equal to him the pious act, for they, Indra, who present
to you oblations, augment your vast strength and your manly vigour.1.054.09
These copious Soma juices, expressed with stones and contained in ladles,
are prepared for you; they are the beverage of Indra; quaff them; satiate
your appetite with them; and then fix your mind on the wealth that is to
be given (to us).1.054.10
The darkness obstructed the current of the waters; the cloud was within
the belly of Vr.tra; but Indra precipitated all the waters which the obstructor
had concealed, in succession, down to the hollows (of the earth).1.054.11
Bestow upon us, Indra, increasing reputation; (bestow upon us) great, augmenting,
and foe subduing strength; preserve us in affluence; cherish those who
are wise; and supply us with wealth from which proceed excellent progeny
and food.

1.055.01
The amplitude of Indra was vaster than the (space of) heaven; earth was
not comparable to him in bulk; formidable and most mighty, he has been
ever the afflicter (of the enemies of) those men (who worship him); he
has his thunderbolt for sharpness, as a bull (his horns).1.055.02
The firmament-abiding Indra graps the wide-spread waters with his comprehenisve
faculties, as the ocean (receives the rivers); he rushes (impetuous) as
a bull, to drik of the Soma; he, the warrior, even covets praise for his
prowess. [gr.bhn.a_ti vari_mabhih, he graps with his powers of comprehending
or collecting (sam.varan.aih) or may be, his vastness (urutvaih)].1.055.03
You Indra, have not (struck) the cloud for (your own) enjoyment; you rulest
over those who are possessed of great wealth; that divinity is known by
us to surpass all others in strength; the haughty (Indra) takes precedence
of all gods, on account of his exploits.1.055.04
He verily is glorified by adoring (sages) in the forest; he proclaims his
beautiful vigour amongst men ; he is the granter of their wishes (to those
who solicit him); he is the encourager of those who desire to worship (him),
when the wealthy offerer of oblations, enjoying his protection, recites
his praise.1.055.05
Indra the warrior, engages in many great conflicts for (the good of) man,
with overwhelming prowess; when he hurls his fatal shaft, every one immediately
has faith in the resplendent Indra.1.055.06
Ambitious of renown, destroying the well-built dwellings of the asuras,
expanding like the earth, and setting the (heavenly) luminaries free from
concealment, he, the performer of good deeds, enables the waters to flow
for the benefit of his worshippers.1.055.07
Drinker of Soma, may your mind incline to grant our desires; hearer of
praises, let your coursers be present (at our sacrifice); your charioteers
are skillful in restraining (your steeds); nor, Indra, can crafty (enemies)
bearing arms prevail against you.1.055.08
You hold in your hands unexhausted wealth; you, renowned (Indra), have
irresistible strength in your body; your limbs are invested with (glorious)
exploits, as well as (are surrounded by those who come for water); in your
member, Indra, are many exploits. [The simile is with wells].

1.056.01
Veracious (Indra) has risen up (as ardently) as a horse (approaches) a
mare, to partake of the copious libations (contained) in the (sacrificial)
ladles; having stayed his well-horsed, golden, and splendid chariot, heplies
himself, capable of heroid (actions with Soma).1.056.02
His adorers, bearing oblations, are thronging round (him), as (merchants)
covetous of gain crowd the ocean (in vessels) on a voyage ascend quickly,
with a hymn to the powerful Indra, the protector of the solemn sacrifice,
as wome (climb) a mountain. [Women climb a hill to gather flowers].1.056.03
He is quick in action, and mighty; his faultless and desructive prowess
shines in manly (conflict) like the peak of a mountain (afar), with which,
clothed in metal (armour), he, the supressor of the malignant, when exhilarated
(by Soma), cast the wily S'us.n.a into prison and into bonds. [a_yasah
= of iron, i.e. whose body is defended by armour of metal; an intimation
of Indra as an idol].1.056.04
Divine strength waits, like the sun upon the dawn, upon that Indra who
is made more powerful for protection by you, (his worshipper), who with
resolute vigour resists the gloom, and inflicts severe castigation uon
his enemies, making them cry aloud (with pain).1.056.05.
When you, destroying Indra, did distribute the (previously) hidden life-sustaining,
undecaying waters through the different quarters of the heaven, then, animated
(by Soma), you did engage in battle, and with exulting (prowess) slew Vr.tra,
and did send down an ocean of waters.1.056.06
You, mighty Indra, send down from the heaven by your power, upon the realms
of earth, the (world) sustaining rain; exhilarated (by Soma), you have
expelled the waters (from the clouds), and have crushed Vr.tra by a solid
rock. [s'amaya_ pa_s.ya_ = sama, whole, entire; hence, pa_s.ya may mean
a stone (or a spear?)]

1.057.01
I offer especial praise to the most bountiful, the excellent, th eopulent,
the verily powerful and stately Indra, whose irresistible impetuosity is
like (the rush) of waters down a precipice, and by whom widely-diffused
wealth is laid open (to his worshippers) to sustain (their) strength.1.057.02
All the world, Indra, was intent upon your worship; the oblations of the
sacrificer (flowed) like water (falling) to a depth); for the fatal golden
thunderbolt of Indra, when hurling it (against the foe), did not sleep
upon the mountain. [did not sleep upon the mountain = against the side
of Vr.tra].1.057.03
Beautiful Us.as, now present the oblation in this rite to the formidable,
praise-deserving Indra, whose all-sustaining, celebrated, and characteristic
radiance has impelled him hither and thither, (in quest) of (sacrificial)
food, as (a charioteer drives) his horses (in various directions).1.057.04
Much-lauded and most opulent Indra, we are thy, who, relying (on your favour),
approach you; accepter of praise, no other than you receie our commendations;
be pleased (with our address), as the earth (cherishes) her creatures.1.057.05
Great is your prowess, Indra; we are yours; satisfy Maghavan, the desires
of this your worshipper, the vast heaven has acknowledged your might; this
earth has been bowed down through your vigour.1.057.06
You, thunderer, have shattered with your bolt the broad and massive cloud
into fragments, and have sent down the waters that were confined in it,
to flow (at will); verily you alone possess all power.

1.058.01
The strength-generated, immortal Agni quickly issues forth, when he is
the invoker of the gods, and the messenger (of the worshipper) (then proceeding)
by suitable paths, he has made the firmament, and worships (the deities)
in the sacrifice with oblations. [Agni is identified with light;
firmament existed in darkness and agni made it visible; hence agni is said
to have created (vimame, nirmame) the firmamement].1.058.02
Undecaying Agni, combining his food (with his flame), and devouring it
quickly, ascends the dry wood; the blaze of theconsuming (element) spreads
like a (fleet) courser, and roars like a roaring (cloud) in the height
of heaven. [adma = food or what may be eaten, explained as tr.n.agulma_diam,
straw and twigs; atasa = ka_s.t.ha, wood or timber].1.058.03
The immortal, and resplendent Agni, the bearer of oblations, honoured by
the Rudras and the Vasus the invoker of the gods, who presides over oblations
and is the distributor of riches, praised by his worshippers, and admired
like a chariot amongst mankind, accepts the oblations that are successively
presented. [purohitah = puraskr.tah, honoured or lit. placed in front or
preceding].1.058.04
Excited by the wind, and roaring loudly, Agni penetrates easily with his
flames and diffusive (intensity) among the timber; when, undecaying and
fiercely-blazing Agni, you rush rapidly like a bull amongst the forest
trees, your path is blackened.1.058.05
The flame-weaponed and breeze-excited Agni, assailing the unexhaled moisture
(of the trees), with all his strength, in a volume of fire, rushes triumphant
(against all things) in the forest, like a bull, and all, whether stationary
or moveable, are afraid of him as he flies along.1.058.06
The Bhr.gus amongst men, for the sake of a divine birth, cherished you
like a precious treasure Agni, who sacrifices for men, who are the invoker
(of the gods), the (welcome) guest at sacrifices, and who are to be valued
like an affectionate friend. [divya_ya janmane = for the sake of being
born as gods].1.058.07
I worship with oblations that Agni whom the seven invoking priests invite
as the invoker of the gods; who is most worthy of worship at sacrifices,
and who is the donor of all riches; I solicit of him wealth.1.058.08
Son of strength, favourably-shining Agni, grant to your worshipper on this
occasion uninterrupted felicity; offspring of food, preserve him who praises
you from sin with guards of metal.1.058.09
Variously-shining Agni, be a shelter to him who praises you; be prosperity,
Maghavan, to the wealthy (offerers of oblations); protect, Agni, your worshipper
from sin; may Agni, who is rich with righteous acts, come (to us) quickly
in the morning. [Maghavan = Indra; also, an epithet of Agni; lit.
possessor of riches].

1.059.01
Whatever other fires there may be, they are but ramifications, Agni, of
you; but they all rejoice, being immortal in you; you, Vais'va_nara, are
the navel of men, and suppor tthem like a deep-planted column. [Vais'va_nara:
fr. vis'va, all; nara, a man; a fire common to all mankind or the fire
or natural heat of the stomach; like a deep-planted column: like a pillar
or post fixed firmly in the ground which supports the main beam or roof
of a house].1.059.02
Agni, the head of heaven, the navel of earth, became the ruler over both
earth and heaven; all the gods engendered you, Vais'va_nara, in the form
of light, for the venerable sage. [This is the first verse of a tr.ca to
be recited on the day of the equinox. Agni is the head of heaven, as the
principal element; Agni is the navel of earth, as its main source of support.
A_rya_ya may refer to Manu as the institutor of the first sacrifice or
to the yajama_na, the institutor of the present rite].1.059.03
Treasures were deposited in the Agni, Vais'va_nara, like the permanent
rays (of light) in the sun; you are the sovereign of all the treasures
that exist in the mountains, in the herbs, in the waters, or amongst men.1.059.04.
Heaven and earth expanded as it were for their son. The experienced sacrificer
recites, like a bard, many ancient and copious praises addressed to the
graceful-moving, truly-vigorous, and all-guiding Vais'va_nara. [For their
son: ubha pitara_ mahayan aja_yata agnir dya_va_ pr.thivi_, both parents,
heaven and earth, expanding, Agni was born; Like a bard: the text refers
to manus.ya, like a man; asumed: bandi_, a panegyrist, or bard, who recites
the praises of a prime or great man, for largess].1.059.05
Vais'va_nara, who knows all that are born, your magnitude has exceeded
that of the spacious heaven; you are the monarch of manu-descended men;
you have regained for the gods in battle, the wealth (carries off by the
asuras).1.059.06
I extol the greatness of that showerer of rain whom men celebrate as the
slayer of Vr.tra; the Agni, Vais'va_nara, slew the stealer (of the waters)
and sent them down (upon earth), and clove the (obstructing) cloud. [Vais'va_nara
= Indra; Vais'va_nara in the hymn is interpreated as the Agni of the firmament,
the vidyuta, or lightning; thus Agni is of the middle region, from which
when fallen to earth, the terrestrial fire is born, from which rain is
generated as the burnt-offering ascends to the sun. Thus rain descends
from the sun. Vais'va_nara is, therefore, Agni. Vais'va_nara, in mythology
is a Da_nava].1.059.07
Vais'va_nara by his magnitude is all men, and is to be worshipped as the
diffuser of manifold light in offerings of nutritious viands; Agni, the
speaker of truth, praises with many commendations Purun.i_tha, the son
of S'a_tavani. [vis'vakr.s.t.i = lit. all men; added--of whom all men are
of same nature, svabhutah; bharadva_jes.u: in sacrifies which present food
in the shape of nutritious (pus't.ikara) oblations of clarified butter
(havis); or, it may mean, who is to be worshipped by the r.s.is termed
bha_radva_jas (or of the gotra); purun.i_tha, the son of S'a_tavani: S'a_tavani
is the offerer of a hundred (numerous) sacrifices; his son is S'a_tavenya].

1.060.01
Ma_taris'van brought, as a friend, to Bhr.gu, the celebrated Vahni, the
illuminato of sacrifices, the careful protector (of his votaries), the
swift-moving messenger (of the gods), the offspring of two parents, (to
be to him) as it were a precious treasure. [ra_tim bhr.gun.a_m, son of
the Bhr.gus; or, the wind brought Agni to the sage Bhr.gu, as a friend
(ra_ti); cf. ara_ti = enemy, one who is not a friend. Offspring of two
parents: eigher of heaven and earth, or of the two pieces of wood].1.060.02
Both (gods and men) are the worshippers of this ruler; those who are to
be desired (of the gods), and those who are mortal, beaing oblations; for
this venerable invoker (of the gods), the lord of men, and distributor
(of desired benefits), was placed by the officiating priests (upon the
altar), before the sun was in the sky. [The priests conduct the yajama_na
to the place where the fire has been prepared, before the break of day,
by the adhvaryu. The text has: ubaya_sah, the both; this is explained as
either gods and men or the ministering priests and their employer, the
yajama_na. us'ijo ye ca martah = ka_mayama_na_h deva_h, those who are to
be wished for, the gods; us.ijah = medha_vinah, wise or the priests].1.060.03
May our newest celebration come before that Agni, who is sweet-tongued,
and is to be engendered in the heart; whom men, the descendants of Manu,
sacrificing and presenting oblations to him, beget in the time and battle.
[navyasi_ suki_rtih = newest celebration, as if the hymn were of very recent
composition; agni is engendered of air; but, that air is the vital air
or breath; agni, therefore, is produced in the heart, or in the interiors
of the human body; in the time of battle = in order to make burnt offerings
to secure success].1.060.04
Agni, the desirable, the purifying, the giver of dwellings, the excellent,
the invoker (of the gods) has been placed (upon the altar) among men; may
he be inimical (to our foes), the protector of (our) dwellings and the
guardian of the treasures in (this) mansion.1.060.05
We, born of the race of Gotama, praise you, Agni, with acceptable (hymns),
as the lord of riches; rubbing you, the bearer of oblations, (as a rider
rubs down), a horse; may he who has acquired wealth by sacred rites, come
hither quickly in the morning. [The text has only rubbing or rather, sweeping,
you as a horse; expanded as, brushing the place of the fire for the burnt-offering,
the altar. This is comparable to a person who mounts a horse first rubs
with his hands the back of the horse].

1.061.01
I offer adoration to that powerful, rapid, mighty, praise-meriting, and
unobstructed Indra; adoration that is acceptable, and oblations that are
grateful, as food (to a hungry man).1.061.02
I offer (oblations, acceptable as) food (to the hungry), to that Indra;
I raise (to him) exclamations that may be of efficacy in discomfiting (my
foe); others (also) worship Indra, the ancient lord, in heart, in mind,
and in understanding.1.061.03
I offer with my mouth a loud acclamation, with powerful and pure words
of praise, to exalt him who is the type (of all), the giver (of good things),
the great, the wise.1.061.04
I prepare praises fo rhim, as a carpenter constructs a car, (that the driver)
may thence (obtain) food; praises well deserved, to him who is entitled
to commendation, and excellent oblations to the wise Indra. [ratham na
tas.t.eva tatsina_ya: sina = food; tat = owner of the car, i.e. for his
food].1.061.05
To propitiate that Indra for the sake of food, I combinepraise with utterance,
as (a man harnesses) a horse (to a car), in order to celebrate the heroic,
munificent, and food-conferring Indra, the destroyer of the cities (of
the asuras). [juhva_: the instrument of invocation, the organ of speech;
arkam: hymnb or praise in metre].1.061.06
For that Indra, verily Tvas.t.a_ sharpened the well-acting, sure-aimed
thunderbolt for the battle, with which fatal (weapon) the foe-subduing
and mighty sovereign severed the limbs of Vr.tra.1.061.07
Quickly quaffing the libations, and devouring the grateful viands (presented)
at the three (daily) sacrifices which are dedicated to the creator (of
the world), he, the pervadere of the universe, stole the ripe (treasures
of the asuras); the vanquisher (of his foes), the hurler of the thunderbolt,
encountering pierced the cloud. [vis.n.u = pervader, an epithet applied
to Indra, sarvasya jagato vya_pakah. Cloud = vara_ha. Vis.n.u is the personified
yajn~a; he attracted the accumulated wealth of the asuras; then, he remained
concealed behind seven difficult passes, or the days of initiatory preparation
for the rite. Indra crossed the seven defiles or went through the seven
days of initiation and pierced the sacrifice. Taittiri_ya expands this
further: Vara_ha, the stealer of what is beautiful, cherishes beyond the
seven hills, the wealth of the asuras; Indra, having taken up the tufts
of
grass, and pierced the seven hills, slew him: vara_hoyam vamamos.ah sapta_nam
girin.a_m parasta_d vittam vedyam asura_n.a_m bibharti; sa darbhapin~julam
uddhr.tya, sapta girin bhitva_, tam ahanniti].1.061.08
To that Indra the women, the wives of the gods, addressed their hymns,
on the destruction of Ahi; he encompasses the extensive heaven and earth;
they two do not surpass your vastness. [Wives of the gods are personified
ga_yatri_ and other metres of the Vedas; gna_h, preceding devapatni_h means:
females whose nature is locomotive: gamanasvabha_vah].1.061.09
His magnitude verily exceeds that of the heaven, and earth and sky; Indra,
self-irradiating in his dwelling, equal to every exploit, engaged with
no unworthy foe, and killed in conflict, calls to battle. [Calling the
clouds to battle or to collide, to generate rain].1.061.10
Indra, by his vigour, cut to pieces with his thunderbolt Vr.tra, the absorber
(of moisture), and set free the preserving waters, like cows (recovered
from thieves); and, consentient (to the wishes)of the giver of the oblation,
(grants him) food.1.061.11
Through his power, the rivers sport, since he has opened (a way for them)
by his thunderbolt; establishing his supremacy and granting a (recompense)
to the giver (of the oblation), he, the swift-moving provided a resting
place for Tu_rvi_ti. [Tu_rvi_ti is a r.s.i who had been immersed in water;
Indra brought him to dry land].1.061.12
Indra, who are the quick moving and strength-endowed lord (of all), hurl
your thunderbolt against this Vr.tra and sever his joints, as (butchers
cut up) a cow, that the rains may issue from him, and the waters flow (over
the earth). [The text says, 'cut in pieces the limbs of Vr.tra, as of a
cow' (gorna); added: 'as worldly men, the carvers (vikarata_rah) of flesh,
divide here and there the limbs of animals].1.061.13
Proclaim, with new hymns, the former exploits of that quick-moving Indra,
when wielding his weapons in battle, he encounters and destroys his enemies.1.061.14
Through fear of him, the stable mountains (are still), and through dread
of his appearance, heaven and earth tremble; may, Nodhas, praising repeatedly
the preserving power of that beloved Indra, be speedily (blessed) with
vigour.1.061.15
To him has that praise been offered which he, sole (victor over his foes),
and lord of maniford wealth, prefers (to receive) from those (who praise
him). Indra has defended the pious sacrificer Etas'a when contending with
Su_rya, the son of Svas'va. [Legend: A king names Svas'va (lord of good
horses, su as'va) was desirous of a son; he worshipped Su_rya, who was
also born as the son of a king. There was a dispute between him and r.s.i
Etas'a. Indra sided with the latter].1.061.16
Indra, harnesser of steeds, the descendants of Gotama have offered to you
prayers of efficacy to secure your presence; bestow upon them every sort
of affluence; may he who has acquired wealth by pious acts, come hither
quickly in the morning.

1.062.01
We mediate like An:giras, an acceptable adress to that powerful and praise-deserving
Indra, who is to be adored by his worshippers (with prayers) of efficacy,
to bring him to the ceremony; let us repeat a prayer to the celebrated
leader of all.1.062.02
Do you, priests, offer to the vast and most powerful, Indra, earnest veneration,
a chant fit to be sung aloud; for through him our forefathers, the An:girasas,
worshipping him, and knowing the footmark, recovered (the stolen) cattle.
[a_n:gus.yam sa_ma = a sa_ma fit to be recited aloud (aghos'yayogyam) such
as the rathantaras. Here sa_ma is explained as: r.ks.u yad ga_nam gasya
sa_metya_khya, singing or changint the r.ca_s].1.062.03
When the search was set on foot by Indra and the An:girasas, Surama_ secured
food for her young; then Br.haspati slew the devourer and rescued the kine,
and the gods, with the cattle, proclaimed their joy aloud. [Sarama_
agreed with Indra to go in search of the stolen cattle on condition that
the milk of the cows should be given to her young ones. Br.haspati = Indra,
the master of the great ones (br.hatam), the gods].1.062.04
Powerful Indra, who are to be gratified with a laudatory and well-accented
hymn by the seven priests, whether engaged for nine months, or for ten;
and, desirous of (safe) protection, you have terrified by your voice the
divisible fructifying cloud. [vipras (priests) are an:girasas: (1) those
who conduct sacrifices for nine months; and (2) those who conduct the sacrifices
for ten months. The seven priests are Medha_tithi and other r.s.is of An:giras
lineage. valam = cloud; adrim = that which is to be divided by the thunderbolt;
phaligam = that which yields fruit; alternative: adri = mountain; phaliga
= a cloud; vala = an asura].1.062.05
Destroyer of foes, praised by the An:girasas, you have scattered the darkness
with the dawn, and with the rays of the sun; you have made straight the
elevations of the earth; you have strengthened the foundations of the ethereal
region.1.062.06
The deeds of that graceful Indra are most admirable; his exploits are most
glorious, in that he has replenished the four rivers of sweet water, spread
over the surface of the earth.1.062.07
He who is not to be attained by violence, but (is easily propitiated) by
those who praise him with sacred hymns, parted twofold the eternal and
united (sphered of heaven and earth); the graceful Indra cherished the
heaven and earth, like the sun in the august and most excellent sky. [aya_sya:
yas'a, effort; hence, aya_sya, that which is not attainable by effort (or,
not to be overcome in battle)].1.062.08
(Night and dawn), of various complexion, repeatedly born, but ever youthful,
have traversed in their revolutions alternately, from a remote period,
earth and heaven; night with her dark, dawn with her luminous limbs.1.062.09
The son of strength assiduous in good works, diligent in pious acts, retains
his ancient friendship (for his votary). You, (Indra), provide within the
yet immature cows, whether black or red, the mature and glossy milk.1.062.10
From a remote time the contiguous, unshifting, and unwearied fingers practise
with (all) their energies many thousand acts of devotion (towards Indra);
and like the wives (of the gods), the protecting sisters worship him who
is without shame. [pani_h svasa_rah = the protecting or propitiatory and
moving epithets of avanih, fingers; janayo na = like wives (i.e., of the
gods, deva_na_m)].1.062.11
Beautiful Indra, who are to be praised with holy hymns, the pious who are
desirous of holy rites, those who are anxious for riches, and those who
are wise, repair to you with veneration; powerful Indra, their minds adhere
to you, as affectionate wives to a loving husband.+1.062.12
Beautiful Indra, the riches that have long since been held in your hands
have suffered neither loss nor diminution. You, Indra, are illustrious,
addicted to good works, and resolute; enrich us, you who are diligent in
action, by your acts.1.062.13
Mighty Indra, Nodhas, the son of Gotama, has composed for us this new hymn,
(addressed) to you, who have been forever, who harness your coursers (to
your car) and are the sure guide (of all). May he who has acquired wealth
by propitious acts, come hither quickly in the morning.

1.063.01
Indra, you are the mighty one, who, becoming manifest in (the hour of)
alarm, did sustain by your energies heaven and earth; then, through fear
of you, all creatures, and the mountains, and all other vast and solid
things, trembled, like the (tremulous) rays of the sun. [by your energies:
balaih = by strength; s'us.maih = the driers up (of enemies)].1.063.02
When, Indra, you harness your variously moving horses, your praiser places
your thunderbolt in your hands, wherewith, accom;oisher of undesired acts,
you assail your enemies, and glorified by many, destroy their numerous
cities. [aviharyatakratu = aprepsita karman, he does actions undesired
by his foes].1.063.03
You, Indra, the best of all beings, the assailer and humiliator (of your
foes), the chief ot the R.bhus, the friend of man, the subduer of enemies,
did aid the young and illustrious Kutsa, and slew S'us.na, in the deadly
and close-fought fight. [R.bhuks.a = R.bhu_na_m adhipati; tes.u kr.taniva_sah,
he who abides in the R.bhus; R.bhu = a wise man, a sage (medha_vin)].1.063.04
You verily did animate him to (acquire) such (renown) as that which, sender
of rain and wielder of the thunderbolt, you (dis-acquire) when you slew
Vr.tra, and when, munificent hero, who easily conquer (your foes) you did
put to fight the Dasyus in battle. [dasyus are enemies of Kutsa: kutsasyopaks.ayata_rah].1.063.05
Do you, Indra, who are unwilling to harm any resolute (mortal), set open
all the quarters (of the horizon) to the horses of us who praise you, (when
we are exposed) to the aversion (of our enemies); and, wielder of the thunderbolt,
demolish our foes, as with a club.1.063.06
Men invoke you, such as you are, in the thick-throned and wealth-bestowing
conflict. May this your succour, powerful Indra, ever be granted in war,
worthy to be enjoyed (by warriors) in battle.1.063.07
Indra, wielder of the thunderbolt, warring on behalf of Purukutsa, you
did overturn the seven cities; you did cut off for Suda_sa wealth of An:has,
as if (it had been a tuft) of sacred grass, and did give it to him, O king,
ever satiating you (with oblations). [Purukuts ais a r.s.i. Suda_sa is
a king. An:as is an asura].1.063.08
Increase, divine Indra, for us throughout the earth, abundant food, (that
it may be as plentiful) as water, by which, hero, you bestow upon us (existence),
as you cause water to flow on every side.1.063.09
Praises have been offered to you, Indra, by the sons of Gotama; (they have
been) uttered with reverence (to you), borne (hither) by your steeds; grant
us various sorts of food. May he who has acquired wealthy by pious acts,
come hither quickly in the morning.

1.064.01
Offer, Nodhas, earnest praise to the company of the Maruts, the senders
of rain and ripeners of fruit, deserving of adoration. Composed, and with
folded hands, I utter the praises conceived in my mind, which are efficacious
in sacred rites, (and flow rreadily) as the waters.1.064.02
They were born handsome and vigorous from the sky, the sons of Rudra, the
conquerors of their foes, pure from sin, and purifying (all), radiant as
suns, powerful as evil spirits, diffusers of rain-drops, and of fearful
forms. [rudrasya marya_h = lit. the mortals or men of rudra; since the
Maruts are immortal the term should imply sons; maruts are called rudrasya
sunuh = sons of Rudra. satva_no na: satva_nah = parames'varasya bhu_tagan.ah,
the troops of demons attendant on Parames'vara or S'iva].1.064.03
Youthful Rudras, and undecaying destructive of those who do not worship
(the gods), of unobstructed progress, and immoveable as mountains they
are desirous of granting (the wishes of the worshipper), and by their strength
agitate all substances, whether of heaven or of earth.1.064.04
They decorate their persons with various ornaments; they have placed, for
elegance, brilliant (garlands) on their breasts; lances are borne upon
their shoulders, and with them and their own strength have they been both,
leaders, from the sky.1.064.05
Enriching their worshipper, agitating the clouds, devourers of foes, they
create the winds are lightnings by their power; the cirumambient and agitating
Maruts milk heavenly udders, and sprinkle the earth with water.1.064.06
The munificent Maruts scatter the nutritious waters, as priests at sacrifices
the clarified butter; as grooms lead forth a horse, they bring forth the
rain from the fleeting-cloud, and milk it, thundering, and unexhausted.1.064.07
Vast, possessed of knowledge, bright-shining, like mountains in stability
and quick in motion, you, like elephants, break down the forests when you
put vigour into your ruddy (mares).1.064.08
The most wise Maruts roar like lions; the all-knowing are graceful as the
spotted deer, destroyign (their foes), delighting (their worshippers);
of deadly strength in their anger, they come with their antelopes and their
arms, (to defend the sacrificer) against interruption. [pr.s.atibhih =
with spotted deer, va_hanas or steeds of the Maruts].1.064.09
Maruts, who are distinguished in troops, who are benevolent to men, who
are heroes, and whose strength is deadly in your anger, you make heaven
and earth resound (at your coming); your (glory) sits in the seat-furnished
chariots, conspicuous as (a beautiful) form, or as the lovely lightning.1.064.10
The Maruts, who are all-knowing, co-dwellers with wealth, combined with
strength, loud-sounding, repellers of foes, of infinite prowess, whose
weapon (of offence) is Indra, and who are leaders (of men), hold in their
hands the shaft.1.064.11
Augmenters of rain, they drive with golden wheels the clouds asunder, as
elephants (in a herd break down the trees in their way); they are honoured
with sacrifices, visitants of the hall of offering, spontaneous assailers
(of their foes), subverters of what are stable, immoveable themselves,
and wearers of shining weapons. [As elephants: a_pathyo na, lit. like that
which is produced or occurs on the road; alt. meaning: like a chariot which
drives over and crushes sticks and straws on the way].1.064.12
We invoke with praise the foe-destroying, all-purifying, water-shedding,
all-surveying band of Maruts, the offspring of Rudra; (priests) to obtain
prosperity, have recourse to the dust-raising and powerful band of Maruts,
receiving libations from sacred vessels, and showering down (benefits).
[Receiving libations from sacred vessels: r.jis.in.am abhis.unv.vanti,
they (the priests) pour the soma into the vessel. r.jis.am = a frying-pan;
in context, is means any sacrificial vessel].1.064.13
The man whom, Maruts, you defend with your protection, quickly surpasses
all men in strength; with his horses he acquires food, and with his men,
riches; he performs the required worship, and he prospers.1.064.14
Maruts, grant to your wealthy (worshippers a son), eminent for good works,
invincible in battle, illustrious, the annihilator (of his adversaries),
the seizer of wealth, the deserver of praise, and all-discerning; may we
cherish such a son and such a grandson for a hundred winters. 1.064.15
Grant us, Maruts, durable riches, attended by posterity, and mortifying
to our enemies; (riches) recknoned by hundreds and thousands, and ever
increasing; may they who have acquired wealth by pious acts, come hither
quickly in the morning.

1.065.01-02
The firm and placid divinites followed you, Agni, by your footmarks, when
hiding in the hollow (of the water), like a thief (who has stolen) an animal;
you, claiming oblations, and bearing them to the gods; all the deities
who are entitled to worship, sit down near to you. [In dvipada_ vira_t
chanda, each hymn is divided into half; every two padas are considered
to form a complete hymn. guha catantam = a cave, applied to the depth
of the waters or to the hollow of the as'vattha tree; agni had hidden in
both these caves for a season].1.065.03-04
The gods followed the traces of the fugitive; the search spread everywhere,
and earth became like heaven; the waters swelled (to conceal him), who
was much enlarged by praise, and was manifested as it were in the womb
in the waters, the source of sacrificial food. [so nileyata, so a_pah pravis.at,
tam devah prais.am aicchan; tam matsya_h prabravit: he, concealing himself,
entered into the waters; the gods wished for a messenger to him; a fish
discovered him. A fish revealed to the gods where Agni had hidden (Taittiriya)].1.065.05-06
Agni is grateful as nourishment, vast as the earth, productive (of vegetable
food), as a mountain, delightful as water; he is like a horse urged to
a charge in battle and like flowing waters; who can arrest him? [pus.t.irna
ran.va_ = like grateful nourishment; ks.itirna pr.thvi_ = like the vast
earth; the epithets applied to objects also apply to Agni].1.065.07-08
He is the kind kinsman of the waters, like a brother to his sister; he
consumes the forest as a ra_ja_ (destroys) his enemies; when excited by
the wind, he traverses the woods, and shears the hairs of the earth. [The
fruit, flowers, grasses, shrubs and the like are called roma pr.thivya_h
= hairs of the earth].1.065.09-10
He breathes amidst the waters like a sitting swan; awakened at the dawn,
he restores by his operations consciousness to men; he is a creator, like
Soma; born from the waters (where he lurked) like an animal with coiled-up
limbs, he became enlarged and his light (spread) afar. [Creator like Soma:
soma na vedhah; just as soma creates or causes 'plants' to grow, so Agni
creates or extracts from them their nutritive faculty. eta_vad va_ idam
annam anna_das'ca soma eva annam agnir anna_dah: inasmuch as there is food
and feeder, so soma is the food, and the feeder is agni (Va_jasneyi Yajus.)].

1.066.01-02
Agni who is like wondrous wealth, like the all-surveying Sun, like vital
breath, like a well-conducted son, like a rider-bearing steed, like a milk-yielding
cow, who is pure and radiant, consumes the forests.

1.066.03-04
Like a secure mansion, he proects property; he (nourishes people) like
barley; he is the conqueror of (hostile)) men; he is like a r.s.i, the
praiser (of the gods), eminent amongst (devout) persons; as a spirited
horse (goes to battle), he repairs delighted to the hall of sacrifice;
may be bestow upon us food.1.066.05-06
Agni of unattainable brightness, is like a vigilant sacrificer; he is an
ornament to all (in the sacrificial chamber), like a woman in a dwelling;
when he shines with wonderful lustre, he is like the white (sun) or like
a golden chariot amongst men, resplendent in battle.1.066.07-08
He terrifies (his adversaries) like an army sent (against an enemy), or
like the bright-pointed shaft of an archer. Agni, as Yama, is all that
is born; as Yama, all that will be born; he is the lover of maidens, the
husband of wives. [yamo ha ja_to, yamo janitvam: yama is interpreted as:
yacchati dada_ti ka_ma_n stotr.bhyah, he who gives the desired object to
the worshippers; so, Yama becomes a synonym of Agni: yam agnir ucyate;
or, Agni becomes one of the twins (yama), by the simultaneous birth
of Indra and Agni (according to Ya_ska); ja_ta = all existing beings; janitva
= those that will exist; the terms imply dependence of all existence, past,
present, or future, upon worship with fire; lover of maids: the essential
part of the nuptial ceremony is completed when the maiden offers to fire;
husband of wives: An allusion to a legend; Soma obtained a maiden and gave
her to gandharva, Vis'va_vasu; he transferred her to Agni, who gave her
to a mortal husband and bestowed upon her wealth and offspring; the reference
is to the wife as a chief participant in the oblations to fire].1.066.09-10
Let us approach that blazing Agni with animal and vegetable offerings,
as cows hasten to their stalls. He has tossed about his flames (in every
direction), like running streams of water; the rays comingle (with the
radiance) visible in the sky. [caratha and vasthaya are explained as animal
and vegetable offerings; further elaboration: tat prabha_vaih br.daya_dibhih
sa_dhya_hutih, pas'uprabha_va-hr.daya_disa_dhana_ya_hutya, these are invocations
prompted by minds purified by offerings of moveable things, that is, animals;
or of immoveable things, as rice, and the like].

1.067.01-02
Born in the woods, the friend of man, Agni protects his worshipper, as
a ra_ja_ favours an able man; kind as a defender, prosperous as a performer
of (good) works, may he, the invoker of the gods, the bearer of oblations,
be propitious. [havyava_h = bearer of oblations to the gods; three Agnis:
havyava_h (havyava_hana), that which conveys offerings to the gods; kavyava_h,
that which conveys them to the pitr.s or manes; saharaks.as, that which
receives those offered to the ra_ks.asas].1.067.03-04
Holding in his hand all (sacrificial) wealth, and hiding in the hollows
(of the waters), he filled the gods with alarm; the leaders, (the gods),
the upholders of acts, then recognize Agni when they have recited the prayers
conceived in the heart.1.067.05-06
Like the unborn (sun) he sustains the earth and the firmament, and props
up the heaven with true prayers; Agni, in whom is all sustenance, cherish
the places that are grateful to animals; repair (to the spots) where there
is no pasturage. [Propped up the heaven: the gods alarmed at the obliquity
of the region of the sun and fearing that it might fall, propped it up
with the metres of the Veda (Taittiri_ya). This act is attributed to Agni
in this hymn. Guha guham gah= guha means any arid or rugged tract unfit
for pasture; san~ca_rayogyam stha_nam, a place unfit for grazing; hence,
a region which may be scorched by Agni].1.067.07-08
He who knows Agni hidden in the hollows; he who approaches him as the maintainer
of truth; those who, performing worship, repeat his praises, to them assuredly
he promises affluence.1.067.09-10
The wise, (first) honouring Agni, as they do a dwelling, worship him who
implants their (peculiar) virtues in herbs, as progeny in their parents,
and who, the source of knowledge and of all sustenance, (abides) in the
domicile of the waters.

1.068.01-02
The bearer (of the oblations), Agni, mixing them (with other ingredients),
ascends to heaven, and clothes all things, moveable and immoveable, and
the nights themselves, (with light), radiant amongst the gods, and in himself
alone comprehending the virtues of all these (substances). [Comprehending
the virtues of all these: alternative, 'he alone surpasses the glories
(mahitva) of all these gods'].1.068.03-04
When, divine Agni, you are born living from the dry wood, (by attrition),
then all (your worshippers) perform the sacred ceremony, and obtain verily
true divinity by praising you, who are immortal, with hymns that reach
you.1.068.05-06
Praises are addressed to him who has repaired (to the solemnity); oblations
(are offered) to him who has gone (to the sacrifice); in him is all sustenance,
(and to him) have all (devout persons) performed (the customary) rites.
Do you, Agni, knowing (the thoughts of the worshipper), grant riches to
him who presents to you oblations, or who wishes (to be able to present
them).1.068.07-08
You have abided with the descendants of Manu as the invoker (of the gods);
you are indeed the lord of their possessions; they have desired (of you)
procreative vigour in their bodies, and, associated with their own excellent
offspring, they contemplate (all things) undisturbed. [Descendants of Manu:
mankind].1.068.09-10
Hastening to obey the commands of Agni, like sons (obedient of the orders)
of a father, they celebrate his worship; abounding in food, Agni sets open
before them treasures that are the doorf of sacrifice; and he who delights
in the sacrificial chamber has studded the sky with constellations.

1.069.01-02
White-shining (Agni), like the (sun), the extinguisher of the dawn, is
the illuminator (of all) and fills united (heaven and earth with light),
like the lustre of the radiant (sun). You, as soon as manifested, have
pervaded all the world with devout acts, being (both) the father and son
of the gods. [deva_na_m pita_ putrah san: the protector, either of the
gods or of the priests (r.tvijam) and their messenger, that is, at their
command, like a son. Metaphorically, Agni, as the bearer of oblations,
is said to give paternal support to the gods; he is their son as the presenter
of sacrificial offerings to them].1.069.03-04
The wise, the humble, and discrimating Agni, is the giver of flavour to
food, as the udder of cows (gives sweetness to the milk); invited (to the
ceremony), he sits in the sacrificial chamber, diffusing happiness like
a benevolent man, amongst mankind.1.069.05-06
He diffuses happiness in a dwelling like a son(newly) born; he overcomes
(opposing) men like an animated charger; whatever (divine) beings I may
along with other men invoke (to the ceremony), you, Agni, assume all (their)
celestial nature. [tad devatarupo bhavati: he becomes of the form or nature
of that deity; tvan agne varun.o ja_yate tvam mitro bhavasi: you are born
as Varun.a, you become Mitra].1.069.07-08
Never may (malignant spirits) interrupt those rites in which you have given
the (hope of) reward to the persons (who celebrate them) for should (such
spirits) disturb your worship, then, assisted by followers like yourself,
you put the intruders to flight. [sama_nair nr.bhih = with equal leaders
or men, i.e. with the Maruts].1.069.09-10
May Agni, who is possessed of manifold light, like the extinguisher of
the dawn, the granter of dwellings, and of cognizable form, consider (the
desires of) this, (his worshipper); (his rays), spontaneously bearing the
oblation, open the doors (of the sacrificial chamber), and all spread through
the visible heaven. [us.o na ja_rah: extinguisher of the dawn, is
explained by jarayitri_, the causer of decay. The dawn is obliterated by
the superior radiance of the sun].

1.070.01-02
We solicit abundant (food) Agni, who is to be approached by meditation,
and shines with pure light, pervades all holy rites, knowing well the acts
that are to be addressed to the deities, and (those) which regulate) the
birth of the human race.1.070.03-04
(They offer oblations) on the mountain, or in the mansion, to that Agni,
who is within the waters within woods, and within all moveable and
immoveable things, immortal and performing pious acts, like a benevolent
(prince) among his people.1.070.05-06
Agni, the lord of night, grants riches to the worshipper who adores him
with sacred hymns. Agni, who are omniscient, and know the origin
of gods and men, protect all these (beings dwelling) upon earth. [ks'apa_va_n:
capable of destroying (the ra_ks.asas); or, having or possessing the night;
a_gneyi vai ra_trih, night is characterized by Agni (Taittiri_ya Bra_hman.a
2.1.2.7); agnirjyotih jyotiragnih sva_ha_ (agnya_dheya ceremony: Taittiri_ya
A_ran.yaka 4.10.5)].1.070.07-08
Agni, whom many variously-tinted (mornings) and nights increase, whom,
invested with truth, all moveable and immoveable things augment, has been
propitiated, and is kindly seated at the holy rite, as the invoker (of
the gods), and rendering all (pious) acts (productive) of reward.1.070.09-10
Agni, confer excellence upon our valued cattle, and may all men bring us
acceptable tribute; offering in many laces sacrifices to you, men receive
riches from you, as (sons) from an aged father.1.070.11
(May Agni), who is like one who succeeds (in his undertakings), and acquires
(what he wishes for), who is like a warrior casting a dart, and resembles
a fearful adversary, who is brilliant in combats, (be to us a friend).

1.071.01
The contiguous fingers, loving the affectionate Agni, as wives love their
own husbands, please him (with offered oblations), and honour him, who
is entitled to honour, (with gesticulations), as the rays of light (are
assiduous in the service) of the dawn, which is (at first) dark, (then)
glimmering, and (finally) radiant.1.071.02
Our forefathers, the An:girasas, by their praises (of Agni), terrified
the strong and daring devourer, (Pan.i), by the sound; they made for us
a path to the vast heaven, and obtained accessible day, the ensign of day,
(A_ditya) and the cows (that had been stolen). [ketu = indicator or cause
of day being known; A_ditya, the sun].1.071.03
They secured hi, (Agni, in the sacrificial chamber), they made his worship
the source of wealth; whence opulent votaries preserve his fires and practise
his rites. Free from all (other) desire, assiduous in his adoration, and
sustaining gods and men by their offerings, they come into his presence.
[a_ryan = dhanasya sva_minah].1.071.04
When the diffusive vital air excites Agni, he becomes bright and manifest
in every mansion, and the institutor of the rite, imitating Bhr.gu, prevails
on him to perform the function of messenger, as a prince who has become
a friend sends an ambassador to his more powerful (conqueror). [ma_taris'van
= va_yu; here, it means, principal vital air, mukhyapra_n.a; the legend
about the dialogue amongst the five divided (vibhr.ta) airs: 'To them said
the Aris.t.a breaths: Be not astonished, for, I, having made myself five-fold,
and having arrested the arrow, sustain (life)'; jenya = fr. jana, to be
born; or, fr. ji, to conquer; legend: 'the gods and asuras were once engaged
in combat; the former, being alarmed, entered into fire, therefore they
call agni all the gods, who having made him their shield, overcame the
asuras' (Taittiri_ya Samhita_ 6.2.2.6-7); 'the gods having awoke agni and
placed him before them at the morning sacrifice, repulsed, with him in
their van, the asuras and ra_ks.asas at the morning rite' (Aitareya Bra_hman.a
6.4)].1.071.05
When (the worshipper) offers an oblation to his great and illustrious protector,
the grasping (ra_ks.as), recognizing you, Agni, retires; but Agni, the
archer, sends after him a blazing arrow from his dreadful bow, and the
god bestows light upon his own daughter (the dawn). [cf. Taittiri_ya Bra_hman.a
2.1.2.10)].1.071.06
When (the worshipper) kindles you in his own dwelling, and presents an
oblation to you, daily desiring it, do you, Agni, augmented in two ways,
(as middling and as best), increase his means of sustenance; may he whom
you sen dwith his car to battle, return with wealth.1.071.07
All (sacrificial) viands concentrate in Agni, as the seven great rivers
flwo into the ocean; our food is not partaken of by our kinsmen, therefore
do you, who know (all things), make our desires known to the gods.1.071.08
May that (digestive) faculty (of Agni) with regards food, be imparted to
the devout and illustrious protector of priests, as the source of virile
vigour; and may Agni be born as (his) robust, irreproachable, youthful
and intelligent son, and instigate him (to acts of worship). [retas = water;
hence, 'may fire and water, or heat and moister, be spread through the
earth for the generation of corn' is an alternative rendering].1.071.09
The sun, who traverses alone the path of heaven with the speed of thought,
is at once lord of all treasures; the two kings, Mitra and Varun.a, with
bounteous hands, are the guardians of the precious ambrosia of our cattle.1.071.10
Dissolve not, Agni, our ancestral friendship, for you are cognizant of
the past as well as of the present; in like manner as light (speeds over)
the sky, so decay impairs (my body); think of me before that source of
destruction (prevails). [amr.tatvam prayacchati ya_vat, asking Agni, therefore,
to grant immortality].

1.072.01
Agni, holding in his hands many good things for men, appropriates the prayers
addressed to the eternal creator. Agni is the lord of riches, quickly bestowing
(on those who praise him) all golden (gifts). [svatmabhimukham karoti,
he makes them present or applicable to himself; s'as'vata = vedhas or brahma_,
creator, the eternal; an apparent indication of the identification of the
first cause, identified with, yet distinct from Agni and other elemental
deities].1.072.02
All the immortals, and the unbewildered (Maruts), wishing for him who was
(dear) to us as a son, and was everywhere around, discovered him not; oppressed
with fatigue, wandering on foot, and cognizant of his acts, they stopped
at the last beautiful (hiding) place of Agni.1.072.03
Inasmuch, Agni, as the pure (Maruts) worshipped you, (equally) pure, with
clarified butter for three years, therefore they acquired names worthy
(to be treated) at sacrifice, and, being regenerated obtained celestial
bodies. [s'ucayah = the pure; for the Maruts, seven platters are placed
at the Agnicayana and invoked: idr.s', anya_dr.s', ta_dr.s', pratidr.s',
mitah, sammitah (Taittiri_ya Sam.hita_ 2.1.2.10); as a consequence of this
participation with Agni, they exchanged their perishable bodies for immortal
bodies and obtained heaven; the Maruts, are, therefore, deified mortals,
like the R.bhus].1.072.04
Those who are to be worshipped, (the gods), inquiring between the expansive
heaven and earth (for Agni), recited (hymns) dedicated to Rudra; the troop
of mortal (Maruts), with (Indra), the shrer of half the oblation, knowing
where Agni was hiding found him in his excellent retreat. [Dedicated to
Rudra: Rudra is equated with Agni; the hymns to Agni are called Rudri_ya,
for Rudra is Agni: rudra-agnih; a legend is cited: during a battle between
the gods and asuras, Agni carried off the wealth which the former had concealed;
detecting theft, the gods pursued the thief, and forcibly recovered their
treasure; Agni wept (arodi_t) at the loss; thereafter he was called Rudra
(Taittiri_ya Sam.hita_ 1.5.1.1); the text has martah, the mortal; the term,
marudgan.a is added; nemadhita_ = half-sharer, fr. nema, a half; Indra
is entitled to all sacrifices; all the other gods get half the share: sarve
deva_h eko ardhah, Indra eka evaparo ardhah (Taittiri_ya 5.4.8.3)].1.072.05
The gods, discovering you, sat down, and with their wives paid reverntial
adoration to you upon their knees. Secure on beholding their friend, of
being protected, your friends, the gods, abandoned the rest of their bodies
in sacrifice. [adhijn~u, upon their knees: applied to Agni kneeling before
them; deva_h yajn~am atanvata, the gods verily constituted the sacrifice
(Aitareya Bra_hman.a 2.11)].1.072.06
(Devout men), competent to offer sacrifices, have known the thrice seven
mystic rites comprised in you, and with them, worshipped you; do you, therefore,
with like affection, protect their cattle, and all that (belongs to them),
moveable or stationary. [gr.hya_n.i pada_ (ni): secret or mysterious steps
by which heaven is said to be obtained. Ceremonies of vedas (all involving
Agni) are in three classes, each class has seven yajn~as: pa_ka-yajn~as,
those in which food of some kind is offered (aupa_sana, homa, vais'vadeva);
havir-yajn~as, those in which clarified butter is offered (agnya_dheya,
dars'a pu_rn.ama_sa); and soma-yajn~as, the principal part of which is
the libation of soma (agnis.t.oma, atyagnis.t.oma)].1.072.07
Agni, who are cognizant of all things to be known, ever provide for the
subsistence of men, grief-alleviating (food); so shall you be the diligent
bearer of oblations, and messenger of the gods, knowing the paths between
(earth and heaven), by which they travel.1.072.08
The seven pure rivers that flow from heaven (are directed, Agni, by you;
by you, the priests), skilled in sacrifices, knew the doors of the (cave
where) the treasure, (their cattle), were concealed for you Sarama_ discovered
the abundant milk of the kine with which man, the progeny of Manu, still
is nourished. [Agni is added as the instrument or agent. The sun, nourished
by burnt-offerings, is enabled to send down the rain which supplies the
rivers. An:girasas recovered their cattle when carried off by Vala through
the knowledge obtained by holy sacrifices. Indra sent Sarama_ on the search
mission, when propitiated by oblations with fire. In all these incidents,
Agni was the prime mover].1.072.09
You have been fed, (Agni, with oblations) ever since the A_dityas, devising
a road to immortality; instituted all (the sacred rites) that secured them
from failing and mother earth, Aditi, strove with her magnitude to uphold
(the world), along with her mighty sons. [ye vis'va_ svapatya_ni = s'obhana_ni
apatana-hetu-bhu_ta_ni, those which were the prosperous causes of not falling;
i.e. certain sacred acts which secured to the A_dityas their station in
heaven; or, that immortality, th eway to which they had made or devised
(Taittiri_ya 7.4.6.1: "the A_dityas, desirous of heaven (su-varga, svarga)
said: 'Let us go down to the earth'; they behld there that
(s'attrim.s.adra_tra) rite of thirty-six nights; they secured it, and sacrificed
with it". karma_n.i = acts or ceremonies; atasthuh = they made or instituted;
atashuh svapatya_ni = caturdas'a-ra_tra s'attrim.sadra_tradiya_nam ayanadini
karma_n.i kr.tavantah, they made the rites or acts which were the avanas
and others of the A_dityas, (and which were for) thirty-six or fourteen
nights].1.072.10
(The offerers of oblations) have placed in this (Agni) the graceful honours
(of the ceremony), and the two portions of clarified butter that are the
two eyes (of the sacrifice); then the immortals come from heaven, and your
bright flames, Agni, spread in all directions like rushing rivers, and
the gods perceive it (and rejoice). [Two eyes: the allusion is to two portions
of the clarified butter (Taittiri_ya Sam.hita_ 2.6.2.1)].

1.073.01
Agni, like patrimonial wealth, is the giver of food; he is a director,
like the instructions of one learned in scripture; he rests in the sacrificial
chamber like a welcome guest, and like an officiating priest, he brings
prosperity on the house of the worshipper.1.073.02
He who is like the divine Sun, who know the truth (of things), preserves
by his actions (his votaries) in all encounters; like nature, he is unchangeable
and, like soul, is the source of happiness; he is ever to be cherished.
[amati = ru_pa, svaru_pa, peculiar form of nature; Like soul which is the
seat and source of all happiness, so Agni, the chief agent of sacrifice
is the main cause of felicity both here and hereafter: Brihada_ran.yaka
Upanis.ad 4.3.32].1.073.03
He who, like the divine (Sun), is the supporter of the universe, abides
on earth like a prince, (surrounded by) faithful friends; in his presence,
men sit down like sons in the dwelling of a parent, and (in purity he resembles)
an irreproachable and beloved wife.1.073.04
Such as you are, Agni, men preserve you constantly kindled in their dwellings,
in secure places, and offer upon you abundant (sacrificial) food; do you,
in whom is all existence, be the bearer of riches (for our advantage).1.073.05
May your opulent worshippers, Agni, obtain (abundant) food; may the learned
(who praise you) and offer you (oblations), acquire long life; may we gain
in battles booty from our foes, presenting their portion to the gods for
(the acquisition of) renown.1.073.06
The cows, loving (Agni, who has come to thehall of sacrifice), sharing
his splendour, have brought with full udders (their milk) to be drunk.
The rivers, soliciting his good will, have flowed from a distance in the
vicinity of the mountain.1.073.07
(The gods), who are entitled to worship, soliciting your good will, have
entrusted to you, resplendent Agni, the (sacrificial) food, and, (for the
due observance of sacred rites), they have made the night and morning of
different colours, or black and purple.1.073.08
May we, mortals, whom you have directed (to the performance of sacrifices)
for the sake of riches, become opulent; filling heaven and earth, and the
firmament (with your radiance), you protect the whole world like a (sheltering)
shade.1.073.09
Defended, Agni, by you, may we destroy the horses (of your enemies) by
(our) horses, their men by (our) men, their sons by (our) sons, and may
our sons, learned and inheritors of ancestral wealth, live for a hundred
winters.1.073.10
May these our praises, sapient Agni, be grateful to you, both in mind and
heart; may we be competent to detain your well-supporting wealth, offering
upon you their share of the (sacrificial food of the gods).

1.074.01
Hastening to the sacrifice, let us repeat a prayer to Agni, who fears us
from afar.1.074.02
Who, existing of old, has preserved wealth for the sacrificer, when malevolent
men are assembled together.1.074.03
Let men praise Agni as soon as generated, the slayer of Vr.tra, and the
winner of booty in many a battle. [Vr.tra = an enemy, in general; Agni
is identified with Indra].1.074.04
(The sacrificer), in whose house you are the messenger of the gods, whose
offering you convey for their food, and whose sacrifice you render acceptable.1.074.05
Him, An:giras, son of strength, men call forunate in his sacrifice, his
deity, his oblations.1.074.06
Bring hither, radiant Agni, the gods, to (receive) our praise and our oblations
for their food.1.074.07
Whenever you go, Agni, on a mission of the gods, the neighing of the horses
of your (swift) moving chariot, however audible is not heard.1.074.08
He who was formerly subject to a superior, having been protected, Agni,
by you, now stands in your presence as an offerer (of oblations) without
bashfulness, and supplied with food.1.074.09
Verily, divine Agni, you are desirous of bestowing upon the offerer (of
oblations) to the gods, ample (wealth), brilliant, and giving vigour.

1.075.01
Accept our most exhaustive prayers, propitiatory of the gods, accepting
our oblations in your mouth.1.075.02
And then, most wise Agni, chief of the An:giras, may we address (to you)
an acceptable and gratifying prayer.1.075.03
Who, Agni, is your kinsman amongst people? Who is worthy to offer you sacrifice?
Who, indeed, are you and where do you abide?1.075.04
You, Agni, are the kinsman of people. You are the protector of sacrificers.
You are extolled by priests, since you are the friend of all.1.075.05
Worship for us, Mitra and Varun.a; worship for us, all the gods; (celebrate)
a great sacrifice; be present in your own dwelling.

1,076.01
What approximation of the mind, Agni, to you, can be accomplished for our
good; what can a hundred encomiums (effect); who, by sacrifices has obtained
your might; with what intent may we offer you (oblations)?1,076.02
Come, Agni, hither; invoker (of the gods), sit down; be our preceder; for
you are irresistible; may the all-expansive heaven and earth defend you,
that you may worship the gods to their great satisfaction. [Sit down: in
the chamber where burnt offerings are presented].1,076.03
Utterly consume all the ra_ks.asas, Agni, and be the protector of our sacrifices
against interruption. Bring hither the guardian of Soma, (Indra), with
his steeds, that we may show hospitality to the giver of food. [Somapati:
a remarkable epithet for Indra (though not mentioned in the text, indicated
by reference to haribhya_m, Indra's two steeds].1,076.04
I invoke (you), who are the conveyor (of oblations), with your flames,
with a hymn productive of progeny (to the worshipper); sit down here with
the gods, and do you, who are deserving of worship, discharge the office
of Hota_, or of Pota_ and awaken us, you who are the depository and generator
of riches.1,076.05
As at the sacrifice of the holy Manu, you, a sage amongst sages, did worship
the gods with oblations, so also, Agni, veracious invoker of the gods,
do you today (present the oblations), with an exhilarating ladle.

1.077.01
What (oblations) may we offer to Agni? What praise is addressed to the
luminous (Agni) that is agreeable to the gods? that Agni who is immortal
and observant of truth, who is the invoker of the gods, the performer of
sacrifices, and who, (present) amongst men, conveys oblations to the deities.1.077.02
Bring hither, with praises, him who is most constant in sacrifice, observant
of truth, and the invoker (of the gods), for Agni, when he repairs to the
gods on the part of man, knows those (who are to be worshipped), and worships
them with reverence. [manasa_ = with the mind; this is read as: namasa_
= with reverence, assuming a transposition].1.077.03
For he is the performer of rites, he is the destroyer and reviver (of all
things), and, like a friend he is the donor of unattained wealth; all men
reverencing the gods, and approaching the well-looking Agni, repeat his
name first in holy rites. [marya and sa_dhu = destroyer and reviver; or,
killer or extirpator of all and the producer].1.077.04
May Agni, who is the chief director of sacrifices, and the destroyer of
enemies, accept our praise and worship with oblations, and may those who
are affluent with great wealth, who are endowed with strength, and by whom
the sacrificial food has been prepared, be desirous to offer adoration.1.077.05
Thus has Agni, the celebrator of sacrifices, and by whom all things are
known, been hymned by the pious descendant of Gotama; to them he has given
the bright Soma to drink, along with the sacrificial food, and gratified
by our devotion, he obtains nutriment (for himself).

1.078.01
Knower and beholder of all that exists (ja_tana_m veditah). Gotama celebrates
you, Agni, with praise; we praise you repeatedly with commendatory (hymns).
[Gotamah, is singular though plural is used honorifically; Mantras (hymns)
is added; the text has only dyumnaih, with bright, or those manifesting
Agni's worth].1.078.02
To you; that (Agni) whom Gotama, desirous of riches, worships with praise,
we offer adoration with commendatory (hymns).1.078.03
We invoke you, such as you are, the giver of abundant food, in like manner
as did An:giras; we praise you repeatedly with commendatory (hymns).1.078.04
We praise you repeatedly with commendatory (hymns), who are the destroyer
of Vr.tra, and who put the Dasyus to flight.1.078.05
The descendants of Ra_hugan.a have recited sweet speeches to Agni; we praise
him repeatedly with commendatory (hymns).

1.079.01
The golden-haired Agni is the agitator of the clouds when the rain is poured
forth, and, moving with the swiftness of the wind, shines with a bright
radiance. The mornings know not (of the showers, like honest (people),
who, provided with food, are intent upon their own labours. [Satyah, true,
sincere; praja_h, people or progeny is added].1.079.02
The falling (rays), accompanied by the moving (Maruts), strike against
(the cloud); the black shedder of rain has roared; when this is done, (the
shower) comes with delightful and smiling (drops), the rain descends, the
clouds thunder.1.079.03
When this, (the lightning, Agni), nourishes the world with the milk of
the rain, and conducts it by the most direct ways to (the enjoyment of)
water, then Mitra, Aryaman, Varun.a and the circumambient (troop of Maruts)
pierce through the (investing) membrane into the womb of the cloud. [Direct
ways: uses (as drinking, washing, bathing)].1.079.04
Agni, sone of strength, lord of food and of cattle, give us abundant sustenance,
you who know all that exists.1.079.05
He, the blazing Agni, who is wise, and the granter of dwellings, is to
be praised by our hymns; oh! you whose mouth (glows) with many (flames),
shine (propitiously, so) that food-providing wealth may be ours. [With
many (flames); purvan.i_ka, fr. puru, many and ani_ka, face or mouth; jva_la_-jihva_,
flame-tongued is Agni].1.079.06
Shining Agni, drive off (all disturbers of the rite), either by yourself
or (your servants) whether by day or by night; sharp-visaged Agni, destroy
the ra_ks.asas entirely.1.079.07
Agni, who in all rites are to be praised, guard us with your protection,
(propitiated) by the recitation of the metrical hymn.1.079.08
Grant us, Agni, riches that dispel poverty that are desirable (to all),
and cannot be taken (from us) in all encounters (with our foes).1.079.09
Grant us, Agni, for our livelihood, wealth, with sound understanding, conferring
happiness, and sustaining (us) through life.1.079.10
Gotama, desirous of wealth, offers to the sharp-flaming Agni pure prayers
and praises.1.079.11
May he, Agni, who annoys us, whether nigh or afar perish; and do you be
to us (propitious) for our advancement.1.079.12
The thousand-eyed, all-beholding, Agni, drives away the ra_ks.asas, and
(praised by us) with holy hymns, he, the (invoker of the gods) celebrates
their praise. [sahasra_ks.a = asam.khya_ta jva_la_h, having countless flames].

1.080.01
Mighty wielder of the thunderbolt, when the priest had thus exalted you
(by praise), and exhilarating Soma (had been drunk), you did expel, by
your vigour, Ahi from the earth, manifesting your own soverignty. [Brahma_
= bra_hman.a; this su_ka is arcannanu svara_jyam: arcannanu is interpreted
as prakat.ayan: svsya sva_mitvam prakat.ayan, making manifest his own mastership
or supremacy].1.080.02
That exceedingly exhilarating Soma, which was brought by the hawk (from
heaven), when poured forth, has exhilarated you, so that in your vigour,
thunderer, you have struck Vr.tra from the sky, manifesting your own sovereignty.
[Brought by the hawk: s'yenabhr.ta, brought from heaven by ga_yatri_, having
the wings of a hawk].1.080.03
Hasten, assail, subdue; your thunderbolt cannot fail; your vigour, Indra,
destroys men; slay Vr.tra, win the waters, manifesting your own sovereignty.1.080.04
Youu have struck Vr.tra from off the earth and from heaven; (now) let loose
the wind-bound, life-sustaining rain, manifesting your own sovereignty.1.080.05
Indignant Indra, encountering him, has struck with his bolt the jaw of
the trembling Vr.tra, setting the waters free to flow, and manifesting
his own soverignty.1.080.06
Indra has struck him on the temple with his hundred-edged thunderbolt,
and, exulting, wishes to provide means of sustenance for his friends, manifesting
his own sovereignty.1.080.07
Cloud-borne, Indra, wielder of the thunderbolt, verily your prowess is
undisputed, since you, with (superior) craft, have slain that deceptive
deer, manifesting your own sovereignty. [Deceptive deer: Vr.tra assumed
the form of a deer].1.080.08
Your thunderbolts were scattered widely over ninety-and-nine rivers; great
is your prowess, strength is deposited in your arms, manifesting your own
sovereignty. [ninety-and nine = 9,000 or an indefinite number].1.080.09
A thousand mortals worshipped him together, twenty have hymned (his praise);
a hundred (sages) repeatedly glorify him; so, Indra, is the oblation lifted
up, manifesting your own sovereignty. [Twenty: 16 priests employed at a
sacrifice, yajama_na, his wife and two functionaries, sadasya and s'amitri_,
directors of the ceremonies of the assembly].1.080.10
Indra overcame by his strength the strength of Vr.tra; great is his manhood,
wherewith, having slain Vr.tra, he lest loose the waters, manifesting his
own sovereignty.1.080.11
This heaven and earth trembled, thunderer, at your wrath, when, attended
by the Maruts, you slew Vr.tra by your prowess, manifesting your own sovereignty.1.080.12
Vr.tra deterred not Indra by his trembling or his clamour; the many-edged
iron thunderbolt fell upon him; (Indra) manifesting his own sovereignty.1.080.13
When you (Indra), did encounter with your bolt Vr.tra and the thunderbolt
(which he hurled), then Indra, the strength of you determination to slay
Ahi was displayed in the heavens, manifesting your own sovereignty.1.080.14
At your shout, wielder of the thunderbolt, all things, moveable or immoveable,
trembled; even Tvas.t.a_ shook with fear, Indra, at your wrath, manifesting
your own sovereignty.1.080.15
We know not of a certainty the all-pervading Indra; who (does know him,
abiding) afar off in his strength? for in him have the gods concentrated
riches, and worship, and power, manifesting his own sovereignty. [ko-vi_rya_parah,
lit. who with vigour].1.080.16
In like manner as of old, so in whatever act of worship Atharvan or father
Manu, or Dadhyan~c engaged, their oblations and their hymns were all congregated
in that Indra, manifesting his own sovereignty. [Manus.-pita: Manu being
the progenitor of all mankind; dadhyan~c or dadhi_ci_, a r.s.i, son of
Atharvan].

1.081.01
Indra, the slayer of Vr.tra, has been augmented in strength and satisfaction
by (the adoration of) men; we invoke him in great conflicts as well as
in little conflicts; may he defend us in battles. [Augmented in strength
and satisfaction: 'a deity acquiring vigour by praise increases (vardhate)',
i.e., becomes more powerful and mighty].1.081.02
For you, here, Indra, are a host; you are the giver of much booty; you
are the exalter of the humble; you bestow (riches) on the worshipper who
offers you oblations, for abundant is your wealth.1.081.03
When battles arise, wealth devolves on the victor; yoke your horses, humblers
of the pride (of the foe), that you may destroy one and enrich another;
place us, Indra, in affluence. [Gotama, the son of Ra_hu_gan.a, was the
purohita of the kuru and sr.n~jaya princes, and, in an engagement with
other kings, propitiated Indra by this hymn, who, in consequence, gave
the victory to the former. kam (whom) is explained by kan~cit (anyone,
someone), i.e., Indra gives the victory to whomsoever he is pleased with].1.081.04
Mighty through sacrifice, formidable (to foes), partaking of the sacrificial
food, Indra has augmented his strength; pleasing in appearance, having
a handsome chin, and possessing (bright) coursers, he grasps the metal
thunder-bolt in his contiguous hands for (our) prosperity.1.081.05
He has filled the space of earth and the firmament (with his glory); he
has fixed the constellations in the sky; no one has been ever born, now
will be born, Indra, like you; you have sustained the universe.1.081.06
May Indra, the protector, who returns to the giver (of oblations) the food
that is fit for mortals, bestow (such food) on us; distribute your wealth,
which is abundant, so that I may obtain (a portion) of your riches.1.081.07
The upright performer of (pious) acts is the donor of herds of cattle to
us, when receiving frequent enjoyment (from our libations); take up, Indra,
with both hands, many hundred (sorts) of treasure; sharpen (our intellects),
bring us wealth.1.081.08
Enjoy along with us, O hero, the suffused libation for (the increase of
our) strength and wealth; we know you (to be) the possessor of vast riches,
and address to our desires; be, therefore, our protector.1.081.09
These, your creatures, Indra, cherish (the oblation) that may be partaken
of by all; you, lord of all, know what are the riches of those men who
make no offerings; bring their wealth to us.

1.082.01
Approach, Maghavan, and listen to our praises; be not different (from what
you have hitherto been) since you have inspired us with true speech, you
are solicited with it; therefore, quickly yoke your horses. [ma_atatha_
iva, (be) not, as it were, non-such; i.e. be not the contrary of what propitious
divinity which you have always been to us; 'since you make us possessed
of true speech (sunr.ta_vatah), therefore you are asked (at arthayasa it)
arthayase eva', i.t. to accept our praises].1.082.02
(Your worshippers) have eaten the food which you had given, and have rejoiced,
and have trembled through their precious (bodies); self-illuminated sages
have glorified you with commendable thoughts; therefore, Indra, quickly
yoke your horses.1.082.03
We praise you, Maghavan, who look benignly (upon all); thus praised by
us, repair (in your car), filled with treasure, to those who desire your
presence; Indra, quickly yoke your horses.1.082.04
May he ascend that chariot which rains (blessings), and grants cattle,
and which provides the vessel filled with the mixture of Soma and grain;
quickly, Indra, yoke your horses. [pa_tram ha_riyojanam, a plate filled
with ha_riyojanam, which is a mixture of fried barley or other grain and
soma].1.082.05
Performer of many (holy) acts, let your steeds be harnessed on the right
and on the left, and when exhilarated by the (sacrificial) food, repair
in your chariot to your beloved wife; quickly, Indra, yoke your horses.1.082.06
I harness your long-maned steeds wiht (sacred prayers); depart; take the
reins in your hands; the effused and exciting juices have exhilarated you
wilder of the thunderbolt; thus filled with nutriment, rejoice with your
spouse.

1.083.01
The man who is well protected, Indra, by your cares, (and dwells) in a
mansion where there are horses, is the first who goes to (that where there
are) cows; enrich him with abundant riches, as the unconscious rivers flow
in all directions to the ocean. [vicetasah a_pah, unconscious rivers is
explained: 'the sources of excellent knowledge: vis'is.tajn~a)nahetubhu_tah].1.083.02
In like manner, as the bright waters flow to the sacrificial ladle, so
they (the gods) look down (upon it); as the diffusive light (descends to
earth), the gods convey it, desirous of being presented to them by progressive
(movements to the altar), and are impatient to enjoy it, filled with the
oblation, as bridegrooms (long for their brides). [avah pas'yanti, they
look down: devah, the gods is added: gods who look down upon the sacrificial
ladle, hotriyam, well pleased to behold it filled with the intended libation.
The text has 'as diffused light'; the phrase 'descends on earth' is added.
The next phrase is: the gods lead that which is pleased by the libation,
and wishes for them, either by progressive movements, or in an eastern
direction (pracair), as bridegrooms delight. What is so led, and whither?
The ladle, camasa, the alter, vedi_ as well as the bride or maiden, kanyaka_,
are filled up by the comment].1.083.03
You have associated, Indra, words of sacred praise with both (the grain
and butter of oblation), placed together in ladles and jointly presented
to you, so that (the sacrificer), undisturbed, remains (engaged) in your
worship, and is prosperous; for to the sacrificer pouring out oblations
(to you), auspicious power is granted.1.083.04
The An:girasas first prepared (for Indra) the sacrificial food, and then,
with kindled fire, (worshipped him) with a most holy rite; they, the institutors
(of the ceremony); acquired all the wealth of Pan.i, comprising horses,
and cows, and (other) animals.1.083.05
Atharvan first by sacrifices discovered the path (of the stolen cattle);
then the bright sun, the cherisher of pious acts, was born. Atharvan regained
the cattle; Ka_vya (Us.ana_s) was associated with him. Let us worship the
immortal (Indra), who was born to restrain (the asuras). [ajani, was born:
'the sun appeared, in order to light the way to the cave where the cows
were hidden'; Ka_vya is identified with Us.ana_s; Us.ana_s is identified
with Bhr.gu; ka_vyah kaveh putra us.ana_ bhr.guh, meaning that only Us.ana_s
was of the family of Bhr.gu (cf. Vis.n.u Pura_n.a, 82); To restrain (the
asuras): the text has yamasya ja_tam; the term yamasya is explained: asura_n.a_m
niyamana_rtham].1.083.06
Whether the holy grass be cut (for the rite) that brings down blessings,
whether the priest repeats (the sacred) verse in the brilliant (sacrifice),
whether the stone (that expresses the Soma) sound like the priest who repeats
the hymn, on all these occasions Indra rejoices. [That brings down blessings:
s'vapatya_ya is resolved into: su and apatya; explained as s'obhanapatana
hetubhu_ta_ya, for the sake of the descent, or coming down, of what is
good].

1.084.01
The Soma has been expressed, Indra, for you; potent humber (of your foes),
approach; may vigour fill you (by Soma), as the sun fills the firmament
with his rays.1.084.02
May his horses bear Indra, who is of irresistible prowess, to the praises
and sacrifices of sages and of men.1.084.03
Slayer of Vr.tra, ascend your chariot, for your horses have been yoked
by prayer; may the stone (that bruises the Soma) attract, by its sound,
your mind towards us.1.084.04
Drink, Indra, this excellent, immortal exhilarating libation, the dropf
of which pellucid (beverage) flow towards you in the chamber of sacrifice.1.084.05
Offer worship quickly to Indra; recite hymns (in his praise); let the effused
drops exhilarate him; pay adoration to his superior strength.1.084.06
When, Indra, you harness your horses, there is no one a better charioteer
than you; no one is equal to you in strength; no one, although well-horsed,
has overtaken you.1.084.07
He who alone bestows wealth upon the man who offers him oblations, is the
undisputed sovereign, Indra--ho! [This hymn and the two following hymns
end with the term, an:ga, quick; it is, perhaps, an interjection of calling:
ho!]1.084.08
When all he trample with his foot upon the man who offers no oblations,
as if upon a coiled-up snake; when will Indra listen to our praises? ho!
[Coiled-up snake: ks.umpa is explained as: ahicchatraka, a thorny plant
which is taken to conjure up a snake coiled up, or one sleeping in a ring
and hence, killed easily: man.d.alakaren.a s'aya_nam kas'cidana_yasena
hanti].1.084.09
Indra, grant formidable strength to him who worships him, having libations
prepared--ho!1.084.10
The white cows drink of the sweet Soma thus poured forth, and associated
with the bountiful Indra, for the sake of beauty, rejoice; abiding (in
their stalls), they are expectant of his sovereignty. [This hymn and the
following two hymns end with the refrain: vasvi_ranu svara_jyam, lit. dwelling
after, according to, his own dominion. 'These cows who, by giving milk,
are the means of providing habitaiton (niva_saka_rin.yah), remain looking
to the kingdom of him, or Indra'].1.084.11
Desirous of his contact, those bridled cows dilute the Soma with their
milk; the kine that are loved of Indra direct his destructive thunderbolt
against his foes, abiding (in their stalls) expectant of his sovereignty.1.084.12
These intelligent kine reverence his prowess with the adoration (of their
milk); they celebrate his manly exploits as an example to later (adversaries);
abiding (in their stalls), expectant of his sovereignty.1.084.13
Indra, with the bones of Dadhi_ci, slew ninety times nine Vr.tras. [Dadhyan~c
= Dadhi_ca and Dadhi_ci, a sage. His bones formed the thunderbolt of Indra.
dadhyan~c, son of Atharvan, like the asuras, was intimidated and tranquilized
by his appearance; but, when he went to svarga, the asuras overspread the
whole earth. Indra, inquiring what had become of him and if something of
him was left behind, was told that the horse's head with which he
had at one time taught the madhuvidya_ to the as'vins, was somewhere in
existence, but no one knew where. After a searth, it was found in the lake
S'aryan.a_vat, near Kuruks.etra. With the bones of the skull, Indra slew
the asuras (i.e. foiled the nine times ninety or eight hundred and ten,
strategems or devices of the asuras or Vr.tras]. The number is accounted
for by the legend that in the beginning, the a_suri_ ma_ya_ (demoniac illusion)
was practised in the three worlds, for three periods (past, present, and
future), thus becoming nine-fold; each was exerted with three s'aktis or
energies, thus becoming twenty seven; each was again modified by the three
gun.as, thus becoming eighty-one; the scene of their display extended to
each of the ten regions of space, thus becoming the nine times ninety of
the text, or 810].1.084.14
Wishing for the horse's head hidden in the mountains, he found is S'aryan.a_vat.1.084.15
The (solar rays) found on this occasion the light of Tvas.t.a_ verily concealed
in the mansion of the moving moon. [The text has only 'they found'; A_ditya-ras'mayah,
rays of the sun is added. Tvas.t.a_ = the Sun, an A_ditya; also, identified
with Indra, to whom the hymn is addressed. 'The rays of the sun are reflected
back in the bright watery orb of the moon'; 'the solar radiance, concealed
by the night, enters into the moon, and thus dispels darkness by night,
as well as by day'. One ray of the sun (that named s'us.umna_ lights up
the moon; therefore, moon's light is derived from the sun (Nirukta 2,6)(cf.
Vis.n.u Pura_n.a 36)].1.084.16
Who yokes todya to the pole of the car (of Indra) his vigorous and radiant
steeds, whose fury is unbearable, in whose mouths are arrows, who trample
on the hearts (of enemies), who give happiness (to friends). (The sacrificer)
who praises their (performance of their) duties obtains (long) life.1.084.17
Who goes forth, (through dread of foes, when Indra is at hand); who is
harmed (by his enemies); who is terrified; who is aware that Indra is present,
who that he is night? What need is there that any one should importune
Indra for his son, his elephant, his property, his person, or his people?
[kah = praja_pati].1.084.18
Who praises the (sacrificial) fire, (lighted for Indra), or worships him
with the oblation of clarified butter, presented in the ladle, according
to the constant seasons? To whom do the gods quickly bring (the wealth)
that has been called for? What sacrificer, engaged in offering oblations
and favoured by the gods, thoroughly knows Indra? [r.tubhir dhruvebhih,
according to the constant seasons; alternative reading: 'presented by the
divinities called R.tus, who preside over sacrifices' (e.g., r.tavo vai
praya_ja_h, the r.tus are the chief sacrifices, i.e. praya_ja_devata_h,
the deities presiding over the sacrifices).1.084.19
Powerful, Indra, be present and be favourable to the mortal (who adores
you); there is no other giver of felicity, Maghavan, than you; hence, Indra,
I recite your praise.1.084.20
Granter of dwellings, let not your treasury, let not your benefits, ever
be detrimental to us. Friend of mankind, bring to us, who are acquainted
with prayers, all sorts of riches. [Benefits: u_tayah, benefits, assistances;
also, dhu_tayah, shakers, agitators, i.e. the Maruts or winds].

1.085.01
The Maruts who are going forth decorate themselves like females; they are
gliders (through the air), the sons of Rudra, and doers of good works by
which they promote the welfare of earth and heaven; heroes, who grind (solid
rocks), they delight in sacrifices.1.085.02
They, inaugurated by the gods, have attained majesty; the sons of Rudra
have established their dwelling above the sky; glorify him (Indra) who
merits to be glorified, they have inspired him with vigour; the sons of
Pr.s'ni have acquired dominion. [uts.ita_sah = were sprinkled with holy
water by the gods: devair-abhis.iktah].1.085.03
When the sonf of earth embellish themselves with ornaments, they shine
resplendent in their persons with (brilliant) decorations; they keep aloof
every adversary; the waters follow their path. [goma_tarah, having for
their mother the cow (sons of earth)].1.085.04
They who are worthily worshipped shine with various weapons; incapable
of being overthrown, they are the over-throwers (of mountains); Maruts,
swift as thought, entrusted with the duty of sending rain, yoke the spotted
deer to your cars.1.085.05
When, Maruts, urging on the cloud, for the sake of (providing) food, you
have yoked the deer to your chariots, the drops fall from the radiant (sun),
and moisten the earth, like a hide, with water. [arus.a = radiant (applied
to the sun or to the Agni of lightning, a harbinger of rain].1.085.06
Let your quick-paced, smooth-gliding coursers bear you (hither); and moving
swiftly, come with your hands (filled with good things); sit, Maruts, upon
the broad seat of sacred grass, and regale yourselves with the sweet sacrificial
food.1.085.07
Confiding in their own strength, they have increased in (power); they have
attained heaven by their greatness, and have made (for themselves) a spacious
abode; may they, for whom Vis.n.u defends (the sacrifice) that bestows
all desires and confers delight, come (quickly), like birds, and sit down
upon the pleasant and sacred grass.1.085.08
Like heroes, like combatants, like men anxious for food, the swift-moving
(Maruts) have engaged in battles; all beings fear the Maruts, who are the
leaders (of the rain), and awful of aspect, like princes.1.085.09
Indra, wields the well-made, golden, many-bladed thunderbolt, which the
skillful Tvas.t.a_ has framed for him, that he may achieve great exploits
in war. He has slain Vr.tra and sent forth an ocean of water. [Tvas.t.a_
is agin the artisan of the gods].1.085.10
By their power, they bore the well aloft, and clove asunder the mountain
that obstructed their path; the munificent Maruts, blowing upon their pipe,
have conferred, when exhilarated by the Soma, desirable (gifts upon the
sacrificer). [dhamanto va_n.am = blowing upon their pipe; va_n.am = a lute,
a vi_n.a_ with a hundred strings; dhamanta = blowing, applied to a pipe
as a wind isntrument; avatah avat.ah; avatah ku_pah (Nirukta 3.23.7)].1.085.11
They brought the crooked well to the place (where the Muni was), and sprinkled
the water upon the thirsty Gotama; the variously-radiant (Maruts) come
to his succour, gratifyinng the desire of the sage with life-sustaining
(waters). [Legend: R.s.i Gotama, being thirsty, prayed to the Maruts for
relief; Maruts brought a well from a distance to his hermitage].1.085.12
Whatever blessings (are diffused) through the three worlds, and are in
your gift, do you bestow upon the donor (of the oblation), who addressed
you with praise; bestow them, also, Maruts, upon us, and grant us, bestowers
of all good, riches, whence springs prosperity.

1.086.01
The man in whose mansion, resplendent Maruts, descending from the sky,
you drink (the libation), is provided with most able protectors.1.086.02
Maruts, bearers of oblations, hear the invocation of the praises of the
worshipper with or (without) sacrifices. [yajn~air-va_ = lit. with sacrifices
(will also mean, without sacrifices)].1.086.03
And may he for whom ministrant priests have sharp-ended the sapient (troop
of the Maruts), walk among pastures crowded with cattle. [ataks.ata = have
sharpened, i.e. have animated by their offerings].1.086.04
The libation is poured out for the hero at the sacrifice, on the appointed
days, and the hymn is repeated, and their (is excited).1.086.05
May the Maruts, victorious over all men, hear (the praises) of this (their
worshipper), and may (abundant) food be obtained by him who praises them.1.086.06
Enjoying the protection of you who behold all things, we have offered you,
Maruts, (oblations) for many years.1.086.07
Maruts, who are to be especially worshipped, may the man whose offering
you accept be ever prosperous.1.086.08
Possessors of true vigour, be cognizant of the wishes of him who praises
you, and toils in your service, desirous of (your favour).1.086.09
Possessors of true vigour, you have displayed your might, with the lustre
(of which) you have destroyed the ra_ks.asas.1.086.10
Dissipate the concealing darkness; drive away every devouring (foe); show
us the light we long for.

1.087.01
Annihilators (of adversaries) endowed with great strength, loud-shouting,
unbending inseparable partakers of the evening oblation, constantly worshipped,
and leaders (of the clouds), (the Maruts), by their personal decorations,a
re conspicuous (in the sky) like certain rays of the sun. [Inseparable
= alway sassociated in troops (hene, marutgan.a); r.ji_s.in.ah = partakers
of the evening oblation; r.ji_s.a = lit. a frying-pan; here, a synonym
of Soma. Maruts are named r.ji_s.inah because they are entitled, at the
third daily ceremonial, or evening worship, to a share of the efusion of
the r.ji_s.a: r.ji_s.asya abhis.avat; the term is explained as: 'pra_rjayita_rah
rasa_na_m, the acquirers or receivers of the juices; fr. r.j, to acquire.
Personal decorations: str.bhih = covering, or clothing; fr. str., to cover,
an epithet of an~jibhih, ornaments; svas.ari_rasya_ccha_dakair a_bharan.aih,
with ornaments covering their own persons].1.087.02
When, Maruts, flying like birds along a certain path (of the sky), you
collect the moving passing (clouds) in the nearest portions (of the firmament),
then, coming into collision with your cars, they pour forth (the waters);
therefore, do you shower upon your worshipper the honey-coloured rain.
[madhuvarn.am = having the colour of honey, i.e. being equally pure (svaccha)].1.087.03
When they assemble (the clouds) for the good work, earth trembles at their
impetuous movements, like a wife (whose husband is away); sportive, capricious,
armed with bright weapons, and agitating (the solid rocks) they manifest
their inherent might.1.087.04
The troop of Maruts is self-moving deer-borne, ever young, lords of this
(earth), and invested with vigour; you, who are sincere liberators from
debt, irreproachable, and shedders of rain, are the protectors of this
our rite. [Liberators form debt: by makign their worshippers wealthy].1.087.05
We declare by our birth from our ancient sire, that the tongue (of praise)
accompanies the manifesting (invocation of the Maruts) at the libations
of the Soma; for, inasmuch as they stood by encouraging Indra in the conflict,
they have acquired names that are to be recited at sacrifices.1.087.06
Combing with the solar rays, they have willingly poured down (rain) for
the welfare (of mankind), and, hymned by the priests, have been pleased
partakers of the (sacrificial food); addressed with praises, moving swiftly,
and exempt from fear they have become possessed of a station agreeable
and suitable to the Maruts.

1.088.01
Come, Maruts, with your brilliant light-moving, well-weaponed, steed-harnessed
chariots; doers of good deeds, descend like birds, (and bring us) abundant
food. [Maruts: explanations: They sound (ruvanti, fr. ru), having attained
mid-heaven (mitam); they sound without measure (amitam); they shine (fr.
ruc) in the clouds made (mitam) by themselves; they hasten (dravanti) in
the sky. 'All females whose station is the middle heaven, the all-pervading
masculine Va_yu, and all the troops (of demigods), are Maruts'. Also cited:
the legend of the birth of the forty-nine Maruts, in seven troops, as the
sons of Kas'yapa (Vis.n.u Pura_n.a, 152)].1.088.02
To what glorifier (of the gods) do they repair with their ruddy, tawny,
car-bearing horses for his advantage? bright as burnished (gold), and armed
with the thunderbolt, they furrow the earth with their chariot-wheels.1.088.03
Maruts, the threatening (weapons) are upon your persons, (able to win)
dominion; (to you) they praise lofty sacrifices, like (tall) trees; well-born
Maruts, for you do wealthy worshippers enrich the stone (that grinds the
Soma)].1.088.04
Fortunate days have befallen you, (sons of Gotama), when thirsty, and have
given lustre to the rite for which water was essential; the sons of Gotama,
(offering) oblations with sacred hymns, have raised aloft the well (provided)
for their dwelling.1.088.05
This hymn is known to be the same as that which Gotama recited Maruts,
in your (praise) when he beheld you seated in your chariots with golden
wheels, armed with weapons, hurrying hither and thither, and destroying
your mightiest foes.1.088.06
This is that praise, Maruts, which, suited (to your merits) glorifies every
one of you. The speech of the priest has now glorified you, without difficulty,
with sacred verses, since (you have placed) food in our hands.

1.089.01
May auspicious works, unmolested, unimpeded, and subversive (of foes),
come to us from every quarter; may the gods, turning not away from us,
but granting us protection day by day, be ever with us for our advancement.1.089.02
May the benevolent favour of the gods (be ours); may the bounty of the
gods, ever approving of the upright, light upon us; may we obtain the friendship
of the gods, and may the gods extend our days to longevity.1.089.03
We invoke them with an ancient text, Bhaga, Mitra, Aditi, Daks.a, Asridh,
Aryaman, Varun.a, Soma, the As'vins; and may the gracious Sarasvati_ grant
us happiness. [pu_rvoya_ nivida_: nivid = va_k, speech, or a text. Bhaga
and Mitra are A_dityas (Mitra is the lord of the day: maitram va_ ahar
(Taittiri_ya Bra_hman.a); Daks.a is a Praja_pati, able to make the world
(he is also the creator, Hiran.yagarbha, diffused among breathing or living
creatures as breath or life; pra_n.o vai daks.ah, daks.a is verily breath
(Taittiri_ya Sam.hita_: 2.5.2.4); Asrid = fr. sridh, to dry up; hence,
undrying, unchanging (i.e. the class of Maruts); Aryaman = the sun (asau
va_ a_ditya aryama, he, the sun, is Aryaman (Taittiri_ya Sam.hita_ 2.3.4.1);
Varun.a = fr. vr., to surround, encompassing the wicked with his bond;
he is also the lord of the night: va_run.i ra_tri_ (Taittiri_ya Bra_hman.a
1.7.10.1); Soma is two-fold, the product of the earth and the moon, as
a divinity in heaven. The As'vins are so termed either from having horses
(as'vavantau), or from pervading all things, the one with moisture, the
other with light; they are heaven and earth, they are day and night, the
sun and the moon; aitiha_sika, traditionists; they were two virtuous princes
(Nirukta, 12,1)].1.089.04
May the wind waft to us the grateful medicament; may mother earth, may
father heaven, (convey) it (to us); may the stones that express Soma, and
are productive of pleasure (bring) it (to us); As'vins, who are to be meditated
upon, hear (our submission). [bhes.ajam: as'vins, the physicians of the
gods bestow the medicament].1.089.05
We invoke that lord of living beings, that protector of things immoveable,
Indra, who is to be propitiated by pious rites, for our protection; as
Pu_s.an has ever been our defender for the increase of our riches, so may
he (continue) the unmolested guardian of our welfare.1.089.06
May Indra, who listens to much praise, guard our welfare; may Pu_s.an,
who knows all things, guard our welfare; may Ta_rks.ya, with unblemished
weapons, guard our welfare. [Ta_rks.ya, son of Tr.ks.a is Garud.a. He is
Aris.t.anemi, he who has unharmed or irresistible (ar.s.t.a) weapons (nemi,
circumerference of a wheel). Aris.t.anemi is a Praja_pati (Va_yu Pura_n.a).
Ta_rks.ya = Arun.a, the personified dawn].1.089.07
May the Maruts, whose coursers are spotted deer, who are the sons of Pr.s'ni,
gracefully-moving frequenters of sacrifices, (seated) on the tongue of
Agni, regarders (of all), and radiant as the sun, may all the gods come
hither for our preservation.1.089.08
Let us hear, gods, with our ears, what is good; objects of sacrifice, let
us see with our eyes what is good; let us, engaged in your praises, enjoy,
with firm limb and (sound) bodies, the term of life granted by the gods.
[devahitam = (sg.) Praja_pati, a patriarch or Brahma_].1.089.09
Since a hundred years were appointed (for the life of man), interpose not,
gods, in the midst of our passing existence, by inflicting infirmity in
our bodies so that our sons become our sires (i.e. let us not become so
feeble and firm as to be, infants and to require the paternal care of our
own sons].1.089.10
Aditi is heaven; Aditi is the firmament; Aditi is mother, father and son;
Aditi is all the gods; Aditi is the five classes of people; Aditi is generation
and birth. [Aditi = lit. independent or indivisible, may signify the earth
or
the mother of the gods. Aditi is hymned as the same with the universe.
aditer vibhutim a_cas.t.e, the hymn declares the might of Aditi (Nirukta
4,23); five classes of people: gandharvas (including apsara_sas, serpents),
pitr.s (ancestors), gods, asuras and ra_ks.asas; janitvam = faculty of
being born, hence, generation].

1.090.01
May Varun.a and the wise Mitra lead us, by straight paths, (to our desires)
and Aryaman, rejoicing with the gods.1.090.02
For they are the distributors of wealth (over the world); and never heedless,
discharge their functions every day.1.090.03
May they, who are immortal, bestow upon us mortals, happiness, annihilating
our foes.1.090.04
May the adorable Indra, the Maruts, Pu_s.an, and Bhaga, so direct our paths,
(that they may lead) to the attainment of good gifts.1.090.05
Pu_s.an, Vis.n.u, Maruts, make our rites restorative of our cattle; make
us prosperous [vis.n.u = pervading deity].1.090.06
The winds bring sweet (rewards) to the sacrificer; the rivers bring sweet
(waters); may the herbs yield sweetness to us. [evayavah, the winds, i.e.
the troops of Maruts, because of ther going with horses, evaih].1.090.07
May night and moring be sweet; may the region of the earth (loka_ raja_m.syucyate-Nirukta
4.19) be full of sweetness; may the protecting heaven be sweet to us.1.090.08
May Vanaspati be possessed of sweetness towards us; may the sun be imbued
with sweetness; may the cattle be sweet to us.1.090.09
May Mitra be propitious to us; may Varun.a, may Aryaman, be propitious
to us; may Indra and Br.haspati be propitious to us; may the wide-stepping
Vis.n.u be propitious to us.

1.091.01
You, Soma, are thoroughly apprehended by our understanding; you lead us
along a straight path; by your guidance, Indra, our righteous fathers obtained
wealth among the gods.1.091.02
You, Soma, are the doer of good by holy acts; you are powerful by your
energies, and know all things; you are the showerer (of benefits) by your
bounties, and (are great) by your greatness; you, the guide of men, has
been well nourished by sacrificial offerings.1.091.03
Your acts are (like those) of the royal Varun.a; your glory, Soma, is great
and profound; you are the purifier (of all), like the beloved Mitra; you
are the augmenter of all, like Aryaman. [ra_jn~o varun.asya: ya_ga_rtham
a_hr.tah kr.to vastren.a_vr.tah soma varun.ah: varun.a means that which
is enclosed in a cloth, or the Soma which has been purchased for a sacrifice.
soma asma_kam bra_hman.a_na_m ra_ja_, soma is the king of the bra_hman.as
(Taittiri_ya Sam.hita_ 1.8.10.2); somaraja_no bra_hman.ah, the bra_hman.as
have soma for king].1.091.04
Endowed with all the glories (that are displayed) by you in heaven, on
earth, in the mountains, in the plants, in the waters, do you, illustrious
Soma, well-disposed towards us, and devoid of anger, accept our oblations.
[Illustrious Soma = royal (ra_jan) soma].1.091.05
You, Soma, are the protector, the soverign of the pious, or even the slayer
of Vr.tra; you are holy sacrifice.. [satpatis tvam ra_ja_ uta: sat may
also mean bra_hman.a, hence: the protector, or lord (pati), or the king
(ra_ja_ of the bra_hman.as); you are holy sacrifice: Soma is identified
with the sacrifice, from the essential part it performs in it: tadru_po
bhavanti sa_dhyatva_d yajn~a_na_m].1.091.06
You, Soma, fond of praise, the lord of plants, are life to us; if you will,
we shall not die. [somo va_ os.adhi_na_m ra_ja_ (Taittiri_ya Sam.hita_
6.1.9.1)].1.091.07
You bestow, Soma, upon him who worships, you, whether old or young, wealth,
what he may enjoy and live.1.091.08
Defend us, royal Soma, from every one seeking to harm us; the friend of
one like you can never perish.1.091.09
Soma, be our protector with those assistances which are sources of happiness
to the donor (of oblations).1.091.10
Accepting this our sacrifice, and this our praise, approach, Soma, and
be to us as the augmenter of our rite.1.091.11
Acquainted with hymns, we elevate you with praises; do you, who are benignant,
approach.1.091.12
Be unto us, Soma, the bestower of wealth, the remover of disease, the cognizant
of riches, the augmenter of nutriment, an excellent friend.1.091.13
Soma, dwell happy in our hearts, like cattle in fresh pastures, like men
in their own abodes.1.091.14
The experienced sage commends the mortal who, through affection, divine
Soma, praises you.1.091.15
Protect us, Soma, from calumny, preserve us from sin; pleased with our
service, be our friend. [urus.yati_ raks.akarma_ (Nirukta 5.23)].1.091.16
Increase, Soma, may vigour come to you from every side; be diligent in
the supply of food (to us).1.091.17
Exulting Soma, increase with all twining plants; be to us a friend; well
supplied with food, we may prosper. [s'ravah ityanna_ma (Nirukta 10.3)].1.091.18
May the milky juices flow around you; may sacrificial offerings and vigour
be concentrated in the destroyer of foes; and, being fully nourished, do
you provide, Soma, excellent viands in heaven for our immortality.1.091.19
Whichever of your glories (men) worship with oblations, may our sacrifice
be invested with them all; come to our mansions, Soma, who are the bestower
of wealth, the transporter (over difficulties); attended by valiant heroes,
the non-destroyer of progeny.1.091.20
To him who present (offerings), Soma gives a cow, a swift horse, and a
son who is able in affairs, skilful in domestic concerns, assiduous in
worship, eminent in society, and who is an honour to his father.1.091.21
We rejoice, Soma, contemplating you, invincible in battle, triumphant amongst
hosts, the granter of heaven, the giver of rain, the preserver of strength,
born amidst sacrifices, occupying a brilliant dwelling, renowned and victorious.1.091.22
You, Soma, have generated all these herbs, the water and the kine; you
have spread out the spacious firmament; you have scattered darkness with
light.1.091.23
Divine and potent Soma, bestow upon us, with your brilliant mind, a portion
of wealth; may no (adversary) annoy you; you are supreme over the valour
of (any) two (mutual) opponents; defend us (from our enemies) in battle.
[Allusions to Soma, the product of the earth and Soma, the moon].

1.092.01
These divinities of the morning have spread light (over the world); they
make manifest the light in the eastern portion of the firmament, brightening
all things, like warriors burnishing their weapons; the radiant and progressing
mothers (of the earth), they travel daily (on their course). [us.a_sah
(pl.): allusion to divinities that preside over the morning; Ya_ska notes
that the pl. is used honorifically (Nirukta 12.7); progressed mothers:
ma_tr. = maker, author; bha_so nirma_tryah: authors of light (Nirukta 12.7)].1.092.02
Their purple rays have readily shot upwards; they have yoked the easily-yoked
and ruddy kine (to their car); the deities of the dawn have restored, as
of yore, the consciousness (of sentient creatures), and bright-rayed have
attended upon the glorious sun.1.092.03
The female leaders (of the morning) illuminate with their inherent radiance
the remotest parts (of the heaven), with a simultaneous effort, like warriors
(with their shining arms in the van of battle), bringing every kind of
food to the performer of good works, to the bountiful, and to the worshipper
who presents libations. [arcanti = lit. worship; i.e. illuminate the heavens,
spreading over or extending; like warriors: the comparison is explained:
'as they spread with bright arms along the front of the array, so the rays
of the dawn spread along the sky before the coming of the sun'].1.092.04
Us.as cuts off the accumulated (glooms), as a barber (cuts off the hair);
she bares her bosom as a cow yields her udder (to the milker); and, as
cattle hasten to their pastures, she speeds to the east, and shedding light
upon all the world, dissipates the darkness. [nr.tu_r iva, like a barber;
nr.tu_h = a dancing-girl; alternative reading: us.as displays graces, like
a dancing-girl (pes'am.si vapate, to cut off or possess either darkness
or elegance)].1.092.05
Her brilliant light is first seen towards (the east); it spreads and disperses
the thick darkness; she anoints her beauty as the priests anoint the sacrificial
food in sacrifices; the daughter of the sky awaits the glorious sun. [duhita_
divah, the daughter of heaven or the sky].1.092.06
We have crossed over the boundary of darkness. Us.as restores the consciousness
(of living beings); bright-shining, she smiles, like a flatterer to obtain
favour, and, lovely in all her radiance, she has swallowed, for our delight
the darkness.1.092.07
The brilliant daughter of the sky, the exciter of pleasant voices, is praised
by the descendants of Gotama. Us.as, grant us food associated with progeny
and dependants, and distinguished by horses and cattle.1.092.08
May I obtain, Us.as, that ample wealth with confers fame, posterity, troops
of slaves, and is characterized by horses; which you, who abount in riches
and are the giver of food, display, (when gratified) by hymns and holy
sacrifices.1.092.09
The divine (Us.as), having lighted up the whole world, spreads, expanding
with her radiance, towards the west, arousing all living creatures to their
labours; she hears the speech of all endowed with thought.1.092.10
The divine and ancient Us.as, born again and again and bright with unchanging
hues, wastes away the life of a mortal, like the wife of a hunter cutting
up and dividing the birds. [s'vaghni_ = lit. wife of a dog-killer, explained
as vya_dhastri_].1.092.11
She has been seen illuminating the boundaries of the sky, and driving into
disappearance the spontaneously-retiring (night); wearing away the ages
of the human race, she shines with light like the bride of the sun. [svasa_ram
= svayam sarantim, going to her own accord (night); ja_ra = causer of the
decay of night, explained as Su_rya].1.092.12
The affluent and adorable Us.as has sent her rays abroad, as (a cowherd
drives) the cattle (to pasture), and spreads expansive, like flowing water;
she is beheld associated with the rays of the sun, unimpeding sacred ceremonies.
[aminati_ daivya_ni vrata_ni = not injuring, i.e. favouring, divine rites
to the gods, which are to be performed by daylight (after dawn): na ra_trau
na sa_yam asti deva_ya ajus.t.am = sacrifice is not acceptable to the gods
at night, or in the evening (RV. 5.77.2)].1.092.13
Us.as, possessor of food, bring us that various wealth by which we may
sustain sons and grandsons.1.092.14
Luminous Us.as, possessor of cows and horses, true of speech, dawn here
today upon this (ceremony), that is to bring us wealth.1.092.15
Possessor of food, Us.as, yoke, indeed, today your purple steeds and bring
to us all good things.1.092.16
As'vins, destroyers of foes, turn with favourable intentions your chariot
towards our abode, which contains cattle and gold.1.092.17
As'vins, who have sent adorable light from heaven to man, bring us strength.1.092.18
May the steeds awakened at dawn bring hither, to drink the Soma, the divine
As'vins, who are the givers o fhappiness, the destroyers of foes, seated
in a golden chariot.

1.093.01
Agni and Soma, showerers (of desires), favourably hear this my invocation,
graciously accept my hymns, and bestow felicity on the donor (of the oblation).1.093.02
Agni and Soma, grant to him who addresses this prayer to you both, store
of cattle with sound strength and good horses.1.093.03
Agni and Soma, may he who offers you the oblation of clarified butter,
enjoy sound strength, with progeny, through all his life.1.093.04
Agni and Soma, that prowess of yours, by which you have carried off the
cows that were the food of Pan.i, is (well) known to us; you have slain
the offspring of Br.sya and you have obtained the luminary (the sun), for
the benefit of the many. [Br.sayasya s'es.a = Br.saya's a_patya, offspring
(Nirukta, 3.2); Br.saya = Tvas.t.a_, an asura. The offspring of Tvas.t.a_
is Vr.tra. The agency of Agni and Soma in his death is explained by identifying
them with the two vital airs, pra_n.a and ap_na, the separation of which
from Vr.tra was the possible cause of his death (Taittiri_ya Sam.hita_
2.5.2.4). By the destruction of Vr.tra, the enveloping cloud or gathered
darkness, the sun was enabled to appear in the sky].1.093.05
You two, Agni and Soma, acting together, have sustained these constallations
in the sky; you have liberated the rivers that had been defiled from the
notorious imputation. [Legend: the imputation or brahmanicide refers to
Indra's killing of Vr.tra; the guilt is transferred to rivers, women and
trees. Another legend: the rivers were defiled by the dead body of Vr.tra,
which had fallen into them; the waters became unfit to bear any part in
sacred rites, until they were purified by Agni and Soma, i.e. by oblations
to fire and libations of Soma].1.093.06
Agni and Soma, the wind brought one of you from heaven, a hawk carried
off the other by force from the summit of the mountain; growing vast by
praise, you have made the world wide for (the performance of) sacrifice.
[Legend: Va_yu brought Agni from heaven as desired by Bhr.gu, when performing
a sacrifice. Soma was brought from svarga, on the summit of Mount Meru,
by Ga_yatri_, in the shape of a hawk. The allusion is to the early use
of fire and Soma in ceremonies].1.093.07
Agni and Soma, partake of the proffered oblation; be gracious to us; showerers
(of desires), be pleased; prosperous and diligent protectors, be propitious,
and grant to the sacrificer health and exemption from illness.1.093.08
Agni and Soma, protect his sacrifice and defend him from illness, who,
with a mind devoted to the gods, worships you with clarified butter and
oblations; grant to the man engaged (in devotion) extreme felicity.1.093.09
Agni and Soma, endowed with the like wealth, and invoked by a common invocation,
share our praises, for you have (ever) been the chief of the gods. [devatra_
= deves.u pras'astah; ra_ja_nau va_ etau deva_na_m yad agnis.omau, Agni
and Soma are they who are the two kings of the gods].1.093.10
Agni and Soma, give ample (recompense) to him who presents to you both,
this clarified butter.1.093.11
Agni and Soma, bepleased with these our oblations, come to us together.1.093.12
Agni and Soma, cherish our horses, and may our cows, affordin g(milk that
yields butter for) oblations, be well nourished; give to us, who are affluent,
strength (to perform) religious rites, and make our sacrifice productive
of wealth.

1.094.01
To him who is worthy of praise, and all-knowing, we construct, with our
minds, this hymn, as (a workman makes) a car; happy is our understanding
when engaged in his adoration; let us not suffer injury, Agni, through
your friendship. [The refrain: sakhye ma_ ris.a_ma_ vayam tava = may we
not be injured in or by your friendship, i.e. do you preserve us.1.094.02
He, for whom you sacrifice, accomplishes (his objects), abides free from
aggression, and enjoys (wealth, the source of) strength; he prospers, and
poverty never approaches him; let us not suffer injury, Agni, through your
friendship.1.094.03
May we be able to kindle you; perfect the rite, for through you the gods
partake of the offered oblations; bring hither the A_dityas, for we love
them; let us not suffer injury, Agni, through your friendship. [A_dityas:
sons of Aditi, i.e. all the gods].1.094.04
We bring fuel, we offer oblations, reminding you of the successive seasons
(of worship); do you thoroughly complete the rite, in order to prolong
our lives; let us not suffer injury, Agni, through your friendship.1.094.05
His genial (flames), the preservers of mankind, spread around, and both
bipeds and quadrupeds are enlivened by his rays; shining with various lustre,
and illuminating (the world by night), you are superior to the dawn; let
us not, Agni, suffer injury through your friendship.1.094.06
You are the sacrificing or the invoking priest, you are the principal (presenter
of the offering), the director (of the ceremonies), their performer, or
by birth the family priest; thus conversant with all the priestly functions,
you perform perfectly the rite; let us not, Agni, suffer injury through
your friendship. [Agni sis the chief of the sixteen priests engaged at
solemn sacrifices. He is the adhvaryu, the reciter of the Yajus, here defined
as the presenter of the offerings; he is the hota_, invoking priest; he
is the prastota_ or maitra_varun.a, whose duty it is to direct the other
priests what to do and when to perform their functions; he is the pota_,
priest and hereditary purohita (or brahma_ of a ceremony), being to men
what Br.haspati is to the gods. (br.haspatirdeva_na_m brahma_ham manus.ya_n.a_m:
Taittiri_ya Bra_hman.a 3.7.6.3)].1.094.07
You are of graceful form, and alike on every side, and, although remote,
shine as if nigh; you see, divine Agni, beyond the darkness of night; let
us not, Agni suffer injury through your friendship.1.094.08
Gods, let the chariot of the offerer of the libation be foremost; let our
denunciations overwhelm the wicked; understand and fulfil my words let
us not suffer injury, Agni, through your friendship. [Deva: all gods are
but portions or members of Agni; pu_rva = before; explaiend as mukhya,
principal].1.094.09
Overcome with your fatal (weapons) the wicked and the impious, all who
are enemies, whether distant or near; and then provide an easy (path) for
the sacrificer who praises you; let us not, Agni, suffer injury through
your friendship.1.094.10
When you have yoked the bright red horses (ete vai deva_s'va_h: Taittiri_ya
Sam.hita_ 1.7.4.3), swift as the wind, to your car, your roar is like that
of a bull, and you enwrap the forest trees with a banner of smoke; let
us not, Agni, suffer injury through your friendship.1.094.11
At your roaring, even the birds are terrified; when your flames consuming
the grass, have spread in all directions, (the wood) is easy of access
to you and to your chariots; let us not, Agni, suffer injury through your
friendship.1.094.12
May this, (your adorer) enjoy the support of Mitra and of Varun.a; wonderful
is the fury of the Maruts; (dwellers in the region) below (the heavens),
encourage us, and may their minds again (be gracious) to us; let us not
suffer injury, Agni, through your friendship. [Below the heavens: below
svargaloka, or in the antariks.a or firmament].1.094.13
You, brilliant (Agni), are the especial friend of the gods; you, who are
graceful in the sacrifice are the confirmer of all riches; may we be present
in your most spacious chamber of sacrifice; let us not, Agni, suffer injury
through your friendship.1.094.14
Pleasant is it to you when you are lighted in your own abode, and propitiated
by libations, are praised (by the priests); then, much delighted, you give
rewards and riches to the worshipper; let us not, Agni, suffer injury through
your friendship.1.094.15
(Fortunate is the worshipper) to whom, (assiduos) in all pious works, you,
possessor of riches, invisible Agni, grant exemption from sin, whom you
associate with auspicious strength, may he be (enriched) by you with wealth
that comprehends progeny.1.094.16
Do you, divine Agni, who kno what is good fortune, on this occasion prolong
our existence, and may Mitra, Varun.a, Aditi, ocean, earth and heaven,
preserve it to us. [The second pa_da of this hymn terminates the following
su_ktas from 95 to 101 (with teo exceptions). Sindhu: divinity presiding
over, or identified with, flowing water; and it may mean either the sea,
or flowing steams collectively, or the river Sindhu. Pr.thivi_ and Dyu
are the personified earth and heaven. These are requested to honour, i.e.
to preserve or perpetuate, whatever blessing has been asked for (tan ma_mahantam);
fr. maha = to venerate or worship; tad = that, refers to a_yus or life].

1.095.01
Two periods, of different complexions, revolve for their own purposes,
and each in succession severally nourishes a son; in one, Hari is the receiver
of oblations, in the other, the brilliant Agni is beheld. [viru_pe, of
various nature; i.e. of various complexions: black and white, night and
day. Day is the mother of fire, which is then, as it were, in an embryo
state and is not fully manifested or born until it is dark; hence, the
sun is in the womb of night, and is born, or shines, in th emorning; Hari,
or the sun, being manifested in the morning, is then to be worshipped;
Agni, shining at night, is to be worshipped in the evening---tasma_ agnaye
sa_yamhu_yate su_rya_ya pra_tar (Taittiri_ya Bra_hman.a 2.1.2.6); aus.asagun.avis'is.t.o
agni, s'uddho agnir va_: Agni endowed with the properties of dawn or the
simple, discrete Agni].1.095.02
The vigilant and youthful Ten beget, through the wind, this embryo Agni,
inherent (in all beings), sharp-visaged, universally renowned, shining
among men; him they conduct (to every dwelling). [Ten: the ten regions
of space, which generate lightning, as an embryo in the clouds, using the
winds: agner hi va_yuh ka_ran.am, va_yor agnih, wind is the cause of fire,
fire of wind. Tvas.t.uh = wind or its agency: dipta_nmadhyama_d va_yoh
sa_kas.a_t, the brilliant central proximity of wind. Ten: the ten fingers
which generate Agni through the act of attrition as an embryo in the sticks.
vibhr.tram = deposited in all creatures,i.e. inheret].1.095.03
They contemplate three places of his birth; one in the ocean, one in the
heaven, one in the firmament; and, dividing the seasons of the year for
the benefit of earthly creatures, he formed, in regular succession, the
eastern quarter. 1.095.04
Which of you discerns the hidden Agni? a son, he begets his mothers by
oblations; the germ of many (waters), he issues from the ocrean, mighty
and wise, the recipient of oblations. [hidden agni: latent heat in the
waters, in the woods and in all fixed and moveable things; he begets his
mothers: Agni, as lightning is the son of the waters collected in the clouds;
he generates those waters by the oblations which he conveys; he issues
from the ocean: upastha_t (smudra_t) nirgacchati, Agni is thought to rise
in the morning in the shape of the sun from out of the ocean].1.095.05
Appearing amongst them (the waters), the bright-shining (Agni) increases,
rising above the flanks of the waving waters, spreading his own renown;
both (heaven and earth) are alarmed, as the radiant Agni is born, and,
approaching the lion, they pay him honour. [above the flanks of the waving
waters: jihma_na_m apa_m upasthe, above, on the side, or tip, of the crooked
waters; reference to Agni as the lightning; approaching the lion: sim.ha
applied to Agni, implying sahanas'i_lam, abhibha_vana s'i_lam, ability
to suffer or be overcome].1.095.06
Both the auspicious ones (day and night or two pieces of wood rubbed together
to produce flame) wait upon him like two female attendants, as lowing kine
(follow their calves) by the paths (that they have gone); he has been the
lord of might among the mighty, whom (the priests) on the right (of the
altar) anoint.1.095.07
Like the sun, he stretches forth his arms, and the formidable Agni, decorating
both heaven and earth (with brightness), labours (in his duties); he draws
up from everything the essential (moisture), and clothes (the earth) with
new vestments (derived) from his maternal (rains).1.095.08
Associated in the firmament with the moving waters, he assumes an excellent
and lustrous form, and the wise sustainer (of all things) sweeps over the
source (of the rains with his radiance), whence a concentration of light
is spread abroad by the sportive deity. [budhna = antariks.a or firmament,
as the source of the rains].1.095.09
The vast and victorious radiance of you, the mighty one, pervades the firmament;
Agni, who have been kindled by us, preserve us with all your undiminished
and protecting glories.1.095.10
He causes the waters to flow in a torrent through the sky, and with those
pure waves he inundates the earth; he gathers all (articles of) food in
the stomach, and for that purpose sojourns in the new-sprung parents (of
the gain). [navasu prasus.u = in the new parents, or mothers; i.e. in the
os.adhis, the annual crops whichripen after the rains and bear food, being
impregnated by the terrestrial Agni].1.095.11
Agni, who are the purifier, growing with the fuel we have supplied, blaze
for the sake of (securing) food to us, who are possessed of wealth; and
may Mitra, Varun.a, Aditi--ocean, earth, and heaven, preserve it to us.

1.096.01
Engendered by force, Agni verily appropriates, as soon as born, the offerings
of the sages; the waters and voice make him their friend, and the gods
retain him as the giver of (sacrificial) wealth. [dravin.oda_, the giver
of wealth].1.096.02
(Propitiated) by the primitive laudatory hymn of A_yu, he created the progeny
of Manus, and pervades, with his all-investing splendour, the heavens and
the firmament; the gods retain Agni as the giver of (sacrificial) wealth.
[a_yu = Manu; manuna_ stutah san ma_navaih sarva_h praja_hajanayat, being
hymned by Manu,he created all the offspring sof Manu].1.096.03
Approachinghim,let all men adore Agni, the chief (of the gods), the accomplisher
of sacrifices, who is gratified by oblations and propitiated by praises--the
offspring of food, the sustainer of (all men), the giver of continual gifts;
the gods retain Agni as the giver of (sacrificial) wealth. [prathama
= lit. the first; here, mukya, chief (of the gods)].1.096.04
May Agni, the dweller in the firmament, the nourisher with abundant benefits,
the bestower of svarga, the protector of mankind, the progenitor of heaven
and earth, instruct my sons in the right way; the gods retain Agni as the
giver of (sacrificial) wealth.1.096.05
The night and the day, mutually effacing each other's comlexion, give nourishment
combined together, to one infant, who, radiant, shines between earth and
heaven the gods retain Agni as the giver of (sacrificial) wealth. [to one
infant: Agni, whom they nourish with the oblations offered].1.096.06
The source of opulence, the bestower of riches, the director of the sacrifice,
the accomplisher of the desires (of the man) who has recourse to him; him
the gods, preserving their immortality, retain as the giver of (sacrificial)
wealth.1.096.07
The gods retain Agni as the giver of (sacrificial) wealth, who now is,
and heretofore has been, the abode of riches, the receptacle of all that
has been, and all that will be, born, and the preserver of all (that) exists,
(as well as of all) that are coming into existence.1.096.08
May Dravin.oda_ grant us (a portion) of moveable wealth; may Dravin.oda_
grant us (a portion) of that which is stationary; may Dravin.oda_ give
us food attended byprogeny; may Dravin.oda_ bestow upon us long life.1.096.09
Thus, Agni, who are the purifier gowing with the fuel (we have supplied),
blaze for the sake of securing food to us, who are possessed of wealth
and may Mitra, Varun.a, Aditi--ocean, earth, and heaven, preserve it to
us.

1.097.01
May our sin, Agni, be repented of; manifest riches to us; may our sin be
repented of. [agham apa nah s'os'ucad: fr. s'uc, to sorrow, with the vedic
imperative apa (let) prefixed; two interpretations: 'let our sin pass away
from us, and light upon our adversaries'; or 'let our sin, afected by grief,
perish'].1.097.02
We worship you for pleasant fields, for good roads, and for riches; may
our sin be repented of.1.097.03
(in like manner as, among these your worshippers, Kutsa) is the pre-eminent
panegyrist, so are our encomiasts (of you) the most distinguished; may
our sin be repented of.1.097.04
Inasmuch as your worshippers (are blessed with descentants), so may we,
(by repeating your praise), obtain posterity; may our sin be repented of.
[praja_yemahi vayam: fr. jan, to be born, may we be born successively in
the persons of our posterity].1.097.05
Since the victorious flames of Agni penetrate universally, may our sin
be repented of.1.097.06
You, whose countenance is turned to all sides, are our defender; may our
sin be repented of.1.097.07
Do you, whose countenance is turned to all sides, send off our adversaries,
as if in a ship, (to the opposite shore); may our sin be repented of.1.097.08
Do you convey us in a ship across the sea, for our welfare; may our sin
be repented of.

1.098.01
May we continue in the favour of Vais'va_nara, for verily he is the august
sovereign of all beings; as soon as generated from this (wood), he surveys
the universe; he accompanies the rising sun. [vais'va_nara = he rules over
all (vis'va) men (nara); or, who conducts them (nara) to another region
(heaven) through oblations; or, possiblyto future life through the funeral
fire. He accompanies the risingsun: either as the combined heat with solar
radiance, or, as solar rays descend to earth, so the rays of terrestrial
fire ascend and mix with them (Nirukta 7.23)].1.098.02
Agni, who is present in the sky, and present upon earth, and who, present,
has pervaded all herbs; may the Agni Vais'va_nara, who is present in vigour,
guard us night and day, against our enemies [pr.s.t.a = sam.spr.s.t.a =
in contact with, or nihita, placed or present inth esky: Agni is in contact
with, or present, in the sun; on earth, in sacred and domestic fire, and
in herbs, or annuals, as the cause of their coming to maturity].1.098.03
Vais'va_nara, may this (your adoration be attended) by real (fruit); may
precious treasure wait uon us, and may Mitra, Varun.a, Aditi--ocean, earth,
and heaven, preserve them to us]. [ra_yah, riches; i.e. wealth in family].

1.099.01
We offer oblations of Soma to Ja_tavedas, may he consume the wealth of
those who feel enmity against us; may he transport us over all difficulties;
may Agni convey us, as in a boat over a river, across all wickedness.

1.100.01
May he who is the showerer of desires, who is co-dweller with (all) energies
the supreme ruler over the vast heaven and earth, the sender of water,
and to be invoked in battles; may Indra, associated with the Maruts, be
our protection.1.100.02
May he whose course, like that of the sun, is not to be overtaken, who
in every battle is the slayer of his foes, the witherer (of opponents),
who, with his swift-moving friends (the winds), is the most bountiful (of
givers); may Indra, associated with the Maruts be our protection.1.100.03
May he, whose rays, powerful and unattainable issue forth like those of
the sun, milking (the clouds); he who is victorious over his adversaries,
triumphant by his manly energies; may Indra, associated with the Maruts,
be our protection.1.100.04
He is the swiftest among the swift, most bountiful amongst the bountiful,
a friend with friends, venerable among those who claim veneration, and
pre-eminent among those deserving of praise; may Indra, associated with
the Maruts, be our protection. [an:girobhiran:girastma: the most an:giras
of an:girasas, which may refer to the r.s.is so named; explanation: an:g,
to go; an:girasah = ganta_rah, goers, those who go swiftly].1.100.05
Mighty with the Rudras, as if with his sons, victorious in battle over
his enemies, and sending down with his co-dwellers (the waters which are
productive of) food; Indra, associated with the Maruts, be our protection.1.100.06
May he, the represser of (hostile) wrath, the author of war, the protector
of the good, the invoked of many, share with our people on this day the
(light of the) sun; may Indra, associated with the Maruts, be our protection.
[The appeal is for daylight in which to attack the enemies of Vars.a_giras,
and to recover the cattle that had been stolen, or that the light may be
withheld from their opponents].1.100.07
Hi, his allies, the Maruts, animate in battle; him, men regard as the preserver
of their property; he alone presides over every act of worship; may Indra,
associated with the Maruts, be our protection.1.100.08
To him, a leader (to victory), his worshippers apply in contests of strength
for protection and for wealth, as he grants them the light (of conquest)
in the bewildering darkness (of battle); may Indra, associated with the
Maruts, be our protection. [jyotis. = light; cit-ta_masi = in the darkness
of thought; hopefully, Indra will give the light of knowledge to darkness
of understanding].1.100.09
With his left hand he restrains the malignant, with his right he receives
the (sacrificial) offerings; he is the giver of riches, (when propitiated)
by one who celebrates his praise; may Indra, associated with the Maruts,
be our protection.1.100.10
He, along with his attendants, is a benefactor; he is quickly recognized
by all men today, through his chariots; by his manly energies he is victor
over unruly (adversaries); may Indra, associated with the Maruts, be our
protection.1.100.11
Invoked by many, he goes to battle with his kinsmen, or with (followers)
not of his kindred; he secures the (triumph) of those who trust him, and
of their sons and grandsons; may Indra, associated with the Maruts, be
our protection.1.100.12
He is the wielder of the thunderbolt, the slayer of robbers, fearful and
fierce, knowing many things, much eulogized and mighty, and like the Soma,
inspiring the five classes of beings with vigour; may Indra, associated
with the Maruts, be our protection.1.100.13
His thunderbolt draws cries (from his enemies), he is the sender of good
waters, brilliant as (the luminary) of heaven, the thunderer, the promoter
of beneficent acts, upon him do donations and riches attend; may Indra,
associated with the Maruts, be our protection.1.100.14
May he, of whom the excellent measure (of all things), through strength,
eternally and everywhere cherishes heaven and earth, propitiated by our
acts, convey us beyond (evil); may Indra, associated with the Maruts, be
our protection. [s'avasa_-ma_nam, the distributor of all things, through
his power, i.e. he is the prototype of everything endued with vigour].1.100.15
Nor gods, nor men, nor waters, have reached the limit of the strength of
that beneficent (divinity) for he surpasses both earth and heaven by his
foe-consuming (might); may Indra, associated with the Maruts, be our protection.
[ na yasya deva devata_: devata_ = devasya = da_na_di-gun.a-yuktasya, endowed
with the properties of giving].1.100.16
The red and black coursers, long-limbed, well-caparisoned, and celestial,
an dharnessed, well-pleased, to the yoke of the chariot in which the showerer
of benefits is conveyed, for the enrichment of R.jra_s'va, an dis recognized
amongst human hosts. [nahus.i_s.u viks.u: nahus.a = man, human o rmanly;
vis. = man; viks.u = sena_laks.an.a_su praja_su, people designated as an
army].1.100.17
Indra, showerer (of benefits), the Va_rs.a_gira_s, R.jra_s'va and his companions,
Ambaris.a, Sahadeva, Bhayama_na, and Sura_dha_s, address to you this propitiatory
praise].1.100.18
Indra, who is invoked by many, attended by the moving (Maruts), having
attacked the Dasyus and the S'imyus, slew them with his thunderbolt; the
thunderer then divided the fields with his white-complexioned friends,
and rescued the sun and set free the water. [s'imyus = enemies and ra_ks.asas;
sakhibhi s-vitnyebhih: winds or Maruts; allusion to earthly friends or
worshippers of Indra, who were white (s'vitnya)].1.100.19
May Indra be daily our vindicator, and may we, with undiverted course,
enjoy (abundant) food; and may Mitra, Varun.a, Aditi--ocean, earth and
heaven, preserve it to us].

1.101.01
Offer adoration with oblations to him who is delighted (with praise), who,
with R.jis'van, destroyed the pregnant wives of Kr.s.n.a; desirous of protection,
we invoke, to become our friend, him, who is the showerer (of benefits),
who holds the thunderbolt in his right hand, attended by the Maruts. [R.jis'van
was a king and frien dof Indra; Kr.s.n.a was an asura, who was slain, together
with his wives, that none of his posterity might survive. Kr.s.n.a, the
black may be Vr.tra, the black cloud].1.101.02
We invoke to be our friend, Indra, who is attended by the Maruts; he who,
with increasing wrath, slew the mutilated Vr.tra and S'ambara, and the
unrighteous Pipru, and who extirpated the unabsorbable S'us.n.a [S'ambara
and Pipru are asuras; pipru = avratam, not performing or opposing vratas,
religious rites; as'us.am s'us.n.am = the dryer up, i.e. who cannot be
absorbed].1.101.03
We invoke to become our friend, Indra, who is attended by the Maruts; whose
great power (pervades) heaven and earth, in whose service Varun.a and Su_rya
are steadfast, and whose commadn the rivers obey.1.101.04
Who is th elord over all horses and cattle, who is independent, who, propitiated
by praise, is constant in every act, and who is the slayer of the obstinate
abstainer from libations; we invoke to become our friend, Indra, attended
by the Maruts.1.101.05
Who is the lord of all moving and breathing creatures, who first recovered
the (stolen) kine for the Bra_hman.a, and who slew the humbled Dasyus;
we invoke to become our friend, Indra, attended by the Maruts. [Bra_hman.e
= for An:giras].1.101.06
Who is to be invoked by the brave and by the timid, by the vanquished and
by victors, and whom all eings place before them (in their ites); we invoke
to become our friend, Indra, attended by the Maruts.1.101.07
The radiant Indra proceeds (along the firmament) with the manifestation
of the Rudras; through the Rudras, speech spreads with more expansive celerity,
and praise glorifies the renowned Indra; him, attended by the Maruts, we
invoke to become our friend. [Indra is radiant through identity with the
sun; Rudras are radiant identified with Maruts in their character of vital
airs or pra_n.a; rudra = fr. rud, to weep; when the vital airs depart fromt
he body, they cause the kindred of the deceased to weep, hence they are
called rudras].1.101.08
Attended by the winds, giver of true wealth, whether you may be pleased
(to dwell) in a stately mansion or in a lowly dwelling, come to our sacrifice;
desirous of your presence, we offer you oblations. [Three luminaries =
three fires: sun in heaven, lightning in mid-air, and fire (sacred or domestic)
on earth].1.101.09
Desirous of you, Indra, who are possessed of excellent strenghth, we pour
forth to you libations desirous of you, who are obtained by prayer, we
offer you oblations; therefore, do you, who are possessed of horses, sit
down with pleasure upon the sacred grass, attended by the Maruts, at this
sacrifice. [May Indra give us (a son), an offerer of praises, all-wise,
and the subduer of foes; and (give us) also a chariot foremost in battle].1.101.10
Rejoice, Indra, with the steeds who are of your nature; open your jaws,
set wide your throat (to drink Soma); let your horses bring you, who have
a handsome chin, (hither), and, benignant towards us, be pleased by our
oblations.1.101.11
Protected by that destroyer (of foes), who is united in praise with the
Maruts, we may receive sustenance from Indra; and may Mitra, Varun.a, Aditi
-- ocean, earth and heaven, preserve it to us.

1.102.01
I address to you, who are mighty, this excellent hymn, because your understanding
has been gratified by my praise; the gods have successively delighted that
victorious Indra with the power (of praise), for the sake of prosperity
and wealth. [para_cais = abhimukham eva, as if present; are in combination
with: the sun and fire are the lustre of Indra; fire combines with the
sun (sam.pr.cyate) in the day; the sun combines with fire in the night].1.102.02
The seven rivers display his glory; heaven, and earth, and sky display
his visible form; the sun and moon, Indra,perform their revolution, that
we may see, and have faith in what we see. [Ahi and Vr.tra are differently-formed
clouds. Rauhina = an asura, possibly, a red cloud].1.102.03
Maghavan, despatch your chariot to bring us wealth; that victorious car
which, Indra, who are much praised by us in time of war, we rejoice to
behold in battle; do you, Maghavan, grant happiness to those who are devoted
to you. 1.102.04
May we, having you for our ally, overcome our adversaries in every encounter;
defend our portion; render riches easily attained by us; enfeeble Maghavan,
the vigour of our enemies. [na_ma bibhrat: na_ma, strength, that which
is the bender or prostrator of foes; fr. nam, to bwo down; or, processing
a name; manus.ema yuga_ni = these mortal yugas, kr.ta, treta etc., which
Indra successively evolves, in the character of the sun].1.102.05
Many are the men who call upon you for your protection; mount your car
to bring wealth to us, for your mind, Indra, is composed, and resolved
of victory.1.102.06
Your arms are the winners of cattle, your wisdom is unbounded, you are
most excellent, the granter of a hundred aids in every rite; the author
of war, Indra is uncontrolled; the type of strength; wherefore men, who
are desirous of wealth, invoke him in various ways.1.102.07
The food, Maghavan, (which is to be given by you) to men, may be more than
sufficient for a hundred, oor for more, even, than a thousand; great praise
has glorified you, who are without limit, whereupon you destroy your enemies.1.102.08
Strong as a twice-twisted rope, you are the type of strength; protector
of men, that are more than able to sustain the three spheres, the three
luminaries, and all this world of beings, Indra, who have from birth ever
been without a rival.1.102.09
We invoke you, Indra, the first among the gods; you have been the victor
in battles; may Indra put foremost in the battle this our chariot, which
is efficient, impetuous, and the uprooter (of all impediments).1.102.10
You conquer, and withhold not the booty; in trifling or in serious conflicts,
we sharpen you, fierce Maghavan, for our defence; do you, therefore, inspirit
us in our defiances.1.102.01
May Indra daily be our vindicator, and may we, with undiverted course,
enjoy abundant food; and may Mitra, Varun.a, Aditi--ocean, earth, and heaven,
preserve it to us.

1.103.01
The sages have formerly been possessed of this your supreme power, Indra,
as if it were present with them, one light of whom shines upon the earth,
the other in heaven, and both are in combination with each other, as banner
(mingles with banner) in battle.1.103.02
He upholds, and has spread out, the earth; having struck (the clouds),
he has extricated the waters; he has slain Ahi, he has pierced Rauhin.a,
he has destroyed, by his prowess, the mutilated (Vr.tra).1.103.03
Armed with the thunderbolt, and confident in his strength, he has gone
on destroying the cities of the Dasyus. Thunderer, acknowledging (the praises
of your worshipper) cast, for his sake, your shaft agains the Dasyu, and
augment the strength and glory of the A_rya.1.103.04
Maghavan, possessing a name that is to be glorified, offers to him who
celebrates it, these (revolving) ages of man; the thunderer, the scatterer
(of his foes), sallying forth to destroy the Dasyus, has obtained a name
(renowned for victorious) prowess.1.103.05
Behold this, the vast and extensive (might of Indra); have confidence in
his prowess; he has recovered the cattle, he has recovered the horses,
the plants, the waters, the woods.1.103.06
We offer the Soma libation to him who is the performer of many exploits,
the best (of the gods), the showerer (of benefits), the possessor of true
strength, the hero who, holding respect for wealth, takes it from him who
performs no sacrifice, like a foot-pad (from a traveller), and proceeds
(to give it) to the sacrificer.1.103.07
You did perform, Indra, a glorious deed, when you did awaken the sleeping
Ahi with your thunderbolt; then the wives (of the gods), the Maruts, and
all the gods, imitated your exultation.1.103.08
Inasmuch, Indra, as you have slain S'us.n.a, Pipru, Kuyava and Vr.tra,
and destroyed the cities of S'ambara, therefore may Mitra, Varun.a, Aditi--ocean,
earth, and heaven, grant us that (which we desire).

1.104.01
The altar has been raised, Indra, for your seat; hasten to sit upon it
as a neighing horse (hastens to his stable); slackening the reins, and
letting your coursers free, who, at the season of sacrifice, bear you night
and day. [Added: ya_gaka_le pra_pte = the time of sacrifice having arrived;
the text has only, 'for the season of sacrifice'; prapitve = pra_pte =
lit. arrived, or adversb signifying proximity: near, nigh, at hand (Nirukta
3.20)].1.104.02
These persons have come to Indra (to solicit) his protection; may he quickly
direct them on the way; may the gods repress the wrathof the destroyer,
and bring to our solemnity the obviator of evil.1.104.03
(The Asura), knowing the wealth of others, carries it off of himself; present
in the water, he carries off, of himself, the foam; the two wives of Kuyava
bathe with the water; may they be drowned in the depths of the S'ipha_
river. [(The Asura): named Kuyava].1.104.04
The abiding-place of the vagrant (Kuyava) was concealed (in the midst)
of the water; the hero increases with the waters formerly (carried off),
and is renowned (throughout the world); the An~jasi_, kulis'i_ and Vi_rapatni
rivers, pleasing him with their substance, sustain him with their waters.
[Vagrant: Aya is an appellative of Kuyava; fr. ay, to go--one going about
to do mischief to others].1.104.05
Since the track that leads to the dwelling of the Dasyu has been seen by
us, as a cow knows the way to her stall, therefore do you, Maghavan, (defend
us) from his repeated violence; do not you cast away as a libertine throws
away wealth. [Of the Dasyu: Of Kuyava].1.104.06
Excite in us, Indra, veneration for the sun, for the waters, and for those
who are worthy of the praise of living beings, as exempt from sin; injure
not our offspring while yet in the womb, for our trust is in yourmighty
power.1.104.07
Hence, Indra, I meditate on you; on his (your power) has our trust been
placed; showerer (of benefits), direct us to great wealth; consign us not,
you who are invoked by many, to a destitute dwelling; give, Indra, food
and drink to the hungry.1.104.08
Harm us not, Indra, abandon us not; deprive us not of the enjoyments that
aare dear to us; injure not, affluent S'akra, our unborn offspring; harm
not those who are capable (only of crawling) on their knees.1.104.09
Come into our presence; they have called you, fond of the Soma; it is prepared;
drink of it for your exhilaration; vast of limb, distend your stomach,
and when invoked hear us, as a father (listens to the words of his sons).

1.105.01
The graceful-movingmoonspeeds along the middle region in the sky; bright
golden rays (my eyes) behold not your abidding-place. Heaven and earth,
be conscious of this (my affliction). [candrama_h suparn.ah: suparn.aih
= s'obhana-patana, the elegantly-going; or, possibly connected with the
ray of the sun called supran.a, which gives the moon its light; your abiding
place: a reference to the supposed position of Trita at the bttom of the
well, which, being covered over, shuts out from him all visible objects;
be conscious of this: the text has, 'heaven and earth, know of this of
me' (vittam me asya rodasi), i.e. 'be aware of this my affliction', or,
'attend to this my hymn'].1.105.02
Those who seek for wealth, obtain it; a wife enjoys (the presence of) her
husband, and from their union progeny is engendered. Heaven and earth,
be conscious of this (my affliction).1.105.03
Never, Gods, may this (my ancestry), abiding above in heaven, be excluded
(from it); never may we be in want (of a son), the cause of joy (to his
progenitors), entitled to libations of the Soma. Heaven and earth, be conscious
of this (my affliction). [Be excluded from it: Trita anticipates for himself
a failure of posterity: 'by a son a man conquers the worlds; there is no
world (loka) for one who has no son' (na_putrasya lokosti) (Aitareya Bra_hman.a
7.13)].1.105.04
I implore the first (of the gods), the object of sacrifice, that he will
become my messenger, and narrate (my condition to the other deities). Where,
Agni, is your former benevolence, what new being now possesses it? Heaven
and earth, be conscious of this (my affliction). [agnir-vai deva_na_m avamah,
the first-produced of all the gods (Aitareya Bra_hman.a 1.1); agnir-mukham
prathamo devata_na_m, Agni is the mouth, the first of the deities (Aitareya
Bra_hman.a 1.4)].1.105.05
Gods, who are present in the three worlds, who abide in the light of the
sun, where now is your truth, where your untruth, where the ancient invocation
(that I have addressed) to you? Heaven and earth, be conscious of (my affliction).1.105.06
Where, deities, is your observance of the truth, where the (benignant)
regard of Varun.a, where is the path of the mighty Aryaman, (so that) we
may overcome the malevolent? Heaven and earth, be conscious of this (my
affliction). [Varun.a and Aryaman: Varun.a is the obstructor of evil, which
is undesired (anis.t.aniva_raka); Aryaman, is the restrainer of enemies
(arin.a_m niyanta_)].1.105.07
I am he, Gods, who formerly recited (your praise) when the libation was
poured out; yet sorrows assail me, like a wolf (that falls upon) a thirsty
deer. Heaven and earth, be conscious of this (my affliction).1.105.08
The ribs (of the well close) round me, like the rival wives (of one husband);
cares consume me, S'atakratu, although your worshipper, as a rat (gnaws
a weaver's) threads. Heaven and earth, be conscious of this (my affliction).
[Weaver's threads: the threads are steepd in rice-water to add to the tension,
and hence, become palatable to rats; the rendering is: 'As a rat gnaws,
or licks, its tail, having just dipped it in oil or grease' (Nirukta 4.6).
Manu (VIII.397) notes that the cloth returned shall be heavier than the
thread given, because threads should be thickened with starch].1.105.09
Those which are the seven rays (of the sun), in them is my navel expanded;
Trita, the son of the waters, knows that (it is so), and he praises them
for his extrication (from the well). Heaven and earth, be conscious of
this (my affliction). [na_bhi = navel; tes.u su_ryaras'mis.u adhya_tmam
saptapra_n.aru_pen.a varma_nes.u, identifying the solar rays with the seven
vital airs abiding in the ruling spirit; this is perhaps an allusion to
the navel as the seat of the soul. Son of the waters: a_ptya = a_pya =
apa_m putra, son of the waters].1.105.10
May the five shedders (of benefits), who abide in the centre of the expanded
heavens, having together conveyed my prayers quickly to the gods, (speedily)
return. Heaven and earth, be conscious of this (my affliction). [Five shedders
of benefits: They are: Indra, Varun.a, Agni, Aryaman, and Savita_; or,
fire, wind, the sun, the moon and the lightning, for these are luminous
in their respective spheres; or, fire upon earth, wind in the firmament,
the sun in heaven, the moon in the planetary region, and lightning in the
clouds. Taittiri_ya A_ran.yaka (1.20.1) substitutes the naks.atras (asterisms
shining in the svar-loka) for lightning].1.105.11
The rays of the sun abide in the surrounding centre of heaven; they drive
back the wolf crossing the great waters from the path. Heaven and earth,
be conscious of this (my affliction). [The wolf crossing: legend: a wolf
was about to swim across a river to devour Trita, but was deterred by the
brightness of the solar rays; vr.ka = the moon; a_pah = the firmament;
the passage is therefore rendered as: 'The rays of the sun prevent the
moon from appearing, or being visible, in the firmament'].1.105.12
That new praiseworthy and commended (vigour) is seated in you, ye Gods,
(by which) the rivers urge on the waters, and the sun diffuses his constant
(light). Heaven and earth, be conscious of this (my affliction). [Commended
vigour: bala = strength, which is ukthyam (praiseworthy)].1.105.13
Worthy of praise, Agni, is that your relationship 9with the gods), do you,
who are most wise, seated at our (solemnity) worship (the gods), as (at
the sacrifice of) Manu.1.105.14
May that wise and liberal Agni, a sage amongst the gods, seated at our
rite, as at the sacrifice of Manu, be the invoker of the deities, and offer
them oblations. Heaven and earth, be conscious of this (my affliction).1.105.15
Varun.a performs the rite of preservation; we desire him as guide of our
way; (to him, the repeater of praise) addresses praise with his (whole)
heart; may he who is entitled to laudation become our true (support). Heaven
and earth, be conscious of this (my affliction). [brahma_ kr.n.oto varun.ah
= raks.a.naru_pakarma, the act which is of the nature of preserving].1.105.16
The sun, who is avowedly made the path in heaven, is not to be disregarded,
Gods, by you; but you, mortals, regard him not. Heaven and earth be conscious
of this (my affliction). [asau yah pantha_ a_dityo divi prava_cyam kr.tah:
pantha_ is an epithet of A_ditya, the sun, as satatagami_, the ever-going;
interpreted as a path, the sun is the road to heaven: su_ryadva_ren.a viraja_h
praya_nti, those who are free from soul go by the gate of the sun].1.105.17
Trita, fallen into the well, invokes the Gods for succour; Br.haspati,
who liberates many from sin, heard (the submission). Heaven and earth,
be conscious of this (my affliction).1.105.18
Once, a tawny wolf beheld me faring on my way, and having seen me, rushed
upon me, (rearing) as a carpenter, whose back aches (with stooping, standing
erect in his work). [The wolf, like the carpenter, was u_rdhva_bhimukha
(standing in presence erect). If vr.ka = moon and ma_ sakr.t (me once)
is rendered ma_sakr.t (month-maker), the rendering is: the moon, having
contemplated the constellations goind along the path of the sky, became
united with one of them; paying, therefore, no attention to Trita in the
well].1.105.19
By this recitation, may we, becoming possessed of Indra, and strong with
multiplied progeny, overcome our foes in battle; and may Mitra, Varun.a,
Aditi---ocean, earth and heaven, be gracious to us in this (request).

1.106.01
We invoke, for our preservation, Indra, Mitra, Varun.a, Agni, the might
of the Maruts, and Aditi; may they, who are bountiful and bestowers of
dwellings, extricate us from all sin, as a chariot from a defile.1.106.02
Sons of Aditi, come with all (your hosts) to battle; be to us the cause
of happiness in combats, and may they, whoare bountiful and bestowers of
dwellings, extricate us from all sin, as a chariot from a defile.1.106.03
May the Pitrs., who are easily to be praised protect us; and may the two
divinities, heaven and earth, the promoters of sacrifices, and of whom,
the gods are progeny, protect us; and may they, who are bountiful and givers
of dwellings, extricate us from sin, as a chariot from a defile. [Pitr.s
= agnis.va_ttas and others (Manu, III.195)].1.106.04
Exciting him who is the praised of men and the giver of food, (to be present)
at this rite, we solicit (also) with our praises him who is the purifier
and destroyer of heroes; may they, who are bountiful and the givers of
food, extricate us from sun, as a chariot from a defile [pos.akam devam
= nourishing gods: Agni and Pu_s.an].1.106.05
Br.haspati, always confer happiness upon us, we solicit that faculty of
both (alleviating pain and obvitaing peril) implanted in you by Manu; may
they, who are bountiful and the givers of dwellings extricate us from all
sins, as a chariot from a defile. [s'am yor at te manurhitam = implanted
in you by Manu: the good or blessing of those two (things, or properties,
i.e. alleviating pain and obviating peril) placed in them by Manu].1.106.06
Kutsa, the r.s.i, thrown into a well, has invoked to his succour, Indra,
the slayer of enemies, the encourager of good works; may they, who are
bountiful and the givers of dwellings, extricate us from all sin, as a
chariot from a defile. [Kutsa = Trita; 'saci-pati = husband of 'saci; s'aci
= karma, act or rite].1.106.07
May the goddess, Aditi, with the gods, protect us, and may the radiant
guardian, (the sun), be vigilant fo rour protection; and may they, who
are bountiful and the givers of dwellings, extricate us from all sin, as
a chariot from a defile.

1.107.01
May our sacrifice give satisfaction to the gods; A_dityas, be gracious,
and may your good intentions be directed towards us, so as to be abundant
source of affliction to the poor.1.107.02
May the gods, who are to be lauded by the hymns of the An:girasas, come
hither for our protection; may Indra with his treasures, the Maruts with
the vital airs, and Aditi with the A_dityas (come and) give us felicity.1.107.03
May Indra, may Varun.a, may Agni, may Aryaman, may Savita_, bestow upon
us that food (which we solicit); and may Mitra, Varun.a, Aditi--ocean,
earth and heaven, preserve it (to us).

1.108.01
Indra and Agni, sitting together in your car, that wonderful car which
illuminates all beings, approach and drink of the effused Soma.1.108.02
Vast as is the whole universe in expanse, and profound indepth, such, Indra
and Agni, may this Soma be for you, sufficient for your desires.1.108.03
You have made your associated names renowned, since, slayers of Vr.tra,
you have been allied (for his death); the showerers of benefits, Indra
and Agni, are the two seated together (on the altar); receive (your portion)
of the Soma libation.1.108.04
The first being kindled the two (priests stand by) sprinkling the clarified
butter from the ladles, which they raise, and spreading the sacred grass
(upon the altar); therefore, Indra and Agni, come before us for our gratification,
(attracted) by stimulating Soma sprinkled all round. [The two: are explained
as adhvaryu and the his assistant priest].1.108.05
Whatever heroic exploits you ahve achieved whatever forms (you have created),
whatever benefits (you have poured down), whatever ancient and fortunate
friendships (you have contracted, come with them all), and drink of the
effused Soma.1.108.06
Come and witness the sincere faith with which, selecting you two, I first
promised (you the libation); drink of the effused libation, for the Soma
is prepared by the priests.1.108.07
If, adorable Indra and Agni, you have ever been delighted (withlibations)
in your own dwelling, in tha tof a Bra_hman.a, or in that of a prince,
then, showerers of benefits, come hither from wherever you may be, and
drink of the effused Soma libation. [yad brahman.i ra_jani va_: bra_hman.e
anyasmin yajama_ne, a different institutor of a sacrifice, a bra_hman.a;
ra_jani = ks.atriye, of a warrior].1.108.08
If, Indra and Agni, you are amongst men who are in offensive, malevolent,
or tyrannical, or those who live (to fulfil the duties of life), or those
who receive the fruits (of good deeds), then, showerers of benefits, come
hither from wherever you may be, and drink of the effused Soma libation.
[Men who are inoffensive, malevolent: the allusion may be to proper names
or many families: yadus, turvas.as, druhyus, anus and purus, descendants
of the five sons of yaya_ti (Maha_bha_rata I.138); yadu = ahimsaka, non-injurious;
turvas.a = himsaka, injurious; druhyu = upadravecchu, tyrannical; anu =
pra_n.air yukta, having breath or life; puru = ka_mai purayitavya, to be
filled full of the objects of desire].1.108.09
Whether, Indra and Agni, you are in the lower, the central, or the upper
region of the world, showerers of benefits, come hither from wherever you
may be, and drink of the effused Soma libation.1.108.10
Whether, Indra and Agni, you are in the upper, central, or lower region
of the world, come,showerers of benefits, hither from wherever you may
be, and drink of the effused Soma libation.1.108.11
Whether, Indra and Agni, you are in heaven or upon earth, in the mountains,
in the herbs, or in the waters, showerers of benefits, come hither from
wherever you may be, and drink of the effused Soma libation.1.108.12
Although, Indra and Agni, in the midst of the sky, on the rising of the
sun, you may be exhilarated by your own splendour, yet, showerers of benefits,
come hither from wherever you maybe, and drink of the effused Soma libation.1.108.13
Thus, Indra and Agni, drinking deep of the libation, grant to us all (kinds
of) wealth; and may Mitra, Varun.a and Aditi--ocean, earth, and heaven,
preserve it to us.

1.109.01
Indra and Agni, desirous of wealth, I consider you, in my mind, as kinsmen
and relations; the clear understanding you have given me, (is given) by
no one else, and (so gifted), I have composed this hymn to you, intimating
my wish for sustenance.1.109.02
I have heard, Indra and Agni, that you are more munificent givers than
an unworthy bridegroom, or the brother of a bride; therefore, as I offer
you a Soma libation, I address you, Indra and Agni, with a new hymn. [An
unworthy bridegroom: vijama_tr.; the prefix vi- refers to a son-in-law
(ja_ma_tr.) who is not possessed of the qualifications required by the
Vedas, and who is, therefore, obliged to conciliate his father-in-law by
libereal gifts. In Nirukta 6.9 vi_jama_tri_ = asusama_pta, the unfulfilled,
or unaccomplished bridegroom. There may no implication of a bride-price:
'let no father who knows the law receive a gratuity, however small, for
giving his daughter in marriage, since the man who, through avarice, takes
a gratuity for that purpose is a seller of his offspring' (Laws of Manu,
III.51); 'A bribe, whether large or small, is an actual sale of the daughter,
although a bull and cow might be given at a marriage of saintly persons
or r.s.is' (Laws of Manu, III.53). sya_la = brother of the maiden,
who makes her gifts through affection; sya = winnowing-basket; lo = la_ja_,
fried grains (scattered at the marriage ceremony by the bride's brother)].1.109.03
Never may we cut off the long line (of posterity); thus soliciting and
asking for descendants endowed with the vigour of their progenitors, the
(worshippers), begetting children, praise Indra and Agni for their happiness,
and they two, destroyers of foes, are nigh (to hear this adoration).1.109.04
The sacred prayer, desiring your presence, offers to you both, Indra and
Agni, for your exhilaration, the Soma libation; do you two, who have horses,
handsome arms, and graceful hands, come quickly and mix (the libation)
with sweetness in the waters. [devi dhis.an.a_ = divine speech (sacred
prayer); mantraru_pa = in the form of prayer].1.109.05
I have heard, (when you were present) at the division of the treasure (among
the worshippers), that you two, Indra and Agni, were most vigorous in the
destruction of Vr.tra; beholders of all things seated at this sacrifice
upon the sacred grass, be exhilarated, (by drinking of the effused libation).1.109.06
Attending to the summons at the time of battle, you surpass all me (in
magnitude); you are vaster than the earth, than the sky, than the rivers,
than the mountains; you exceed all other existent things.1.109.07
Bring wealth, thunderers, and give it to us; protect us, Indra and Agni,
by your deeds; may those rays of the sun, by which our forefathers have
attained together a hevenly region, shine also upon us. [Rays of the sun:
the radiance of Indra and Agni, as identical with the sun; by praisint
the sun, therefore, Indra and Agni are praised also: tercis.amabhisam.bhavantyarcis.ohah
(Cha_ndoga Upanis.ad. 5.10.1); sapitvam = sahapra_ptavyam stha_nam, a place
to be obtained together, i.e. the world of Brahma_, to which the pious
proceed by the path of light, etc. (arcira_di-ma_rgen.a brahmalokam upa_saka_
gacchanti)].1.109.08
Indra and Agni, wielders of the thunderbolt, overturners of cities, grant
us wealth, defens us in battles; and may Mitra, Varun.a, Aditi--ocean,
earth and heaven, be propitious to this (our prayer).

1.110.01
R.bhus, the rite formerly celebrated by me is again repeated, and the melodious
hymn is recited in your praise; in this ceremony, the Soma is sufficient
for all the gods; drink of it to your utmost content when offered on the
fire.1.110.02
When, R.bhus, you who are amongst my ancestors, yet immature (in wisdom),
but desirous of enjoying (the Soma libations), retired to the forest to
perform (penance), then, sons of Sudhanvan, throught he plenitude of your
completed (devotions), you came to the (sacrificial) hall of the worshipper
Savita_. [r.bhurvibhva_ va_ja iti sudhanvana a_n:girasasya trayah putra_h
babhu_vuh (Nirukta 11.16): Sudhanvan, father of the R.bhus, was a descendant
of An:giras; so is Kutsa; pra_n~cah = pu_rva ka_li_na, of a former period;
Kutsa is a kinsman of R.bhus of a former period].1.110.03
Then Savita_ bestowed upon you immortality, when you came to him, who is
not to be concealed, and representd (your desire) to partake of the libations;
and that ladle for the sacrificial viands which the Asura had formed single,
you made fourfold. [Who is not to be concealed: In the previous hymn, Savita_
(fr. su, to offer oblations) perhaps refers to the presenter of oblations;
in this hymn, the sun is alluded to].1.110.04
Associated with the priests, and quickly performing the holy rites, they,
being yet mortals, acquired immortality and the son of Sudhanvan, the R.bhus,
brilliant as the sun, became connected with the ceremonies (appropriated
to the different season) of the year.1.110.05
Lauded by the bystanders, the R.bhus, with a sharp weapon, meted outt the
single sacrificial ladle, like a field (measured by a rod), soliciting
the best (libations) and desiring (to participate of) sacrificial food
amongs thte gods.6
To the leaders (of the sacrifice), dwelling in the firmament, we present,
as with a ladle, the appointed clarified butter, and praise with knowledge
those R.bhus, who, having equalled the velocityof the protector (of the
universe, the sun), ascended to the region of heaven, through (the offerings)
of (sacrificial) food. [nr.bhyah = yajn~asya netr.bhyah; r.bhavo hi yajn~asya
neta_rah: 'the r.bhus are the leaders of the sacrifice'; because of this
position, they obtained immortality; the term is perhaps connected with
antariks.asya, to the chief of the firmament; r.bhus also identified with
the solar rays (a_dityaras'mayo api r.bhava ucyanti: the r.bhus are, indeed,
said to be the rays of the sun].1.110.07
The most excellent R.bhu is in strength our defender; R.bhu, through gifts
of food and of wealth, is our asylum; may he bestow them upon us, Gods,
through your protection; may we, upon a favourable occasion, overcome the
hosts of those who offer no libations.1.110.08
R.bhus, you covered the cow with a hide, and reunited themother with the
calf; sons of Sudhanvan, leaders (of sacrifice), through your good works
you rendered your aged parents young. [Legend: a r.s.i, whose cow had died,
leaving a calf prayed to the r.bhus for assistance, on which, they formed
a living cow, and covered it with the skin of the dead one, from which
the calf imagined it to be its own mother].1.110.09
Indra, associated with the R.bhus, supply us, in the distribution of viands,
with food, and consent to bestow upon us wonderful riches; and may Mitra,
Varun.a, Aditi--ocean, earth, and heaven, preserve them fo rus. [alternative:
va_jebhir no va_jasa_tau aviddhi = protect us in battle with your horses].

1.111.01
The R.bhus, possessed of skill in their work, constructed (for the As'vins)
a well-built car; they framed the vigorous horses bearing Indra; they gave
youthful existence to their parents; they gave to the calf its accompanying
mother.1.111.02
Prepare fully for our sacrifice resplendent sacrificial food, and for our
rite and for our strength, such nutriments as may be the cause of excellent
progeny, so that we may live (surrounded) by vigorous descendants, such
wealth do you confer upon us for our benefit. [r.bhumat = resplendent,
having much light; fr. uru, much, and bha, to shine (Nirukta 11.15)].1.111.03
R.bhus conductors (of sacrifice), bestow ample sustenance upon us, upon
our chariots, upon our horses; let every one daily acknowledge our victorious
wealth, and may we triumph in battle over our foes; whether strangers or
kinsmen.1.111.04
I invoke the mighty Indra for protection, and the R.bhu, Va_jas and Maruts
to drink the Soma, also both Mitra, Varun.a and the As'vins; and may they
direct us to opulence, to holy rites, and to victory. [r.bhuks.an.am indram:
Indra who is R.buks.in (of which R.bhuks.an.am is the accusative), i.e.
the mighty Indra; r.bhu_n and va_ja_n, pl. accu., refer to the three sons
of Sudhanvan: R.bhu, Vibhu and Va_ja (Nirukta 11.16)].1.111.05
May R.bhu supply us with wealth for war; may Va_ja, victorious in battle,
protect us, and may Mitra, Varun.a, Aditi--ocean, earth, and heaven, be
propitious ot this our prayer.

1.112.01
I praise Heaven and Earth for preliminary meditation, (prior to the coming
of the As'vins); I praise the hot and bright-shining Agni upon their approach,
(as preparatory) to their worship; with those appliances with which you
sound the conch-shell in battle for your share (in the booty), with those
aids, As'vins, come willingly hither. [utibhih, inst. pl.of uti, help,
aid, assistance, protection; hence, without those aids].1.112.02
Earnest and exclusive adorers stand, As'vins, round your car, (to benefit)
by your bounty, as (disciples listen) to the words (of a teacher) for instruction;
with those aids with which you defend the pious who are engaged in acts
of worship, come, As'vins,wilingly hither.1.112.03
By the vigour infused from celestial nectar, you are able, leaders (of
sacrifice), to rule over those beings (who people the three worldds); with
those aids by which you gave (milk) to the barren cow, come, As'vins, willingly
hither. [Legend: To the cow of a r.s.i, named S'ayu, to which, although
barren, the As'vins, at his entreaty, gave abundance of milk].1.112.04
With those aids by which the circumambient (wind), endowed with the vigour
of his son, the measurer of the two worlds (of heaven and earth), and swiftest
of the swift, beautifies (all things), and by which (Kaks.i_vat) became
learned in the three kinds of sacrifice; with them come, As'vins, willingly
hither. [Endowed with the vigour of his son: Agni is the son of Va-yu;
va_yor-agnih (Taittiri_ya A_ran.yaka 8.1), either as generated, in the
character of digestive warmth, by the vital airs, or as having been excited
into flame by the wind at the time of creation; Measurer of the two world:
dvi_ma_tr. may relate to the wind inconjunction with Agni, as the occupants
of the firmament and the earth, respectively; or, explained as the son
of two mothers, or the two sticks used for attrition, and hence, applicable
to Agni; Learned in the three kinds of sacrifice: Or, trimantu, acquaintd
with the pa_ka-yajn~as, or offering sof food; the havir yajn~as, or oblations
of clarified butter, and the soma yajn~as, or libations of Soma. Trimantu
= Kaks.i_vat].1.112.05
With those aids by which you raised up from the water, Rebha, who had been
cst bound (into a well), and also Vandana (similarly circumstanced), to
behold the sky; by which you protected Kan.va, when longing to see the
light; with them, As'vins, come willingly hither. [Legends: Rebha and Vandana
are r.s.is who were cast into wells by the asuras. Kan.va threw them into
darkness].1.112.06
With those aids by which you rescued Antaka, (when cast into) a deep (pool),
and about to be destroyed; by which, inflicting no distress, you preserved
Bhujyu, and by which you relieved Karkandhu and